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Text Studies

Hillel offers a special edition of Rev. Martin Luther King, Jr.’s “I have a Dream Speech” showing its Biblical references and Jewish parallels, as well as an accompanying study guide. The text study is presented as a special Sugya - text study in the tradition of Talmud. This file is optimized for printing on 11" x 17" paper, but is legible on regular letter-size paper.

The material was prepared by Hillel’s Meyerhoff Center for Jewish Learning Director Rabbi Avi Weinstein for the 2001 Charlotte and Jack J. Spitzer B'nai B'rith Hillel Forum on Public Policy. Participants in the event visited the Lincoln Memorial where they discussed the speech and Dr. King's legacy.

The Book of Judith is an apocryphal text. It is not included in the canon of Hebrew or Protestant Bibles, but it does appear in the Roman Catholic Old Testament. Nevertheless, we have Jewish traditions that are based on this story. So, what is the story?

During a siege of the otherwise unknown Jewish city of Bethulia, the beautiful widow Judith is determined to save her people by assassinating the Assyrians' general, Holofernes. She acted as if she was forced to flee the city with her maid, reached his camp, and encouraged him to believe that victory would soon be his. Holofernes invited her into his tent for an evening banquet, intending to seduce her; instead, Judith waited until he fell into a drunken sleep, grabbed his sword, and cut off his head, bringing it in a sack to Bethulia. The Hebrew defenders mounted the head on the town's ramparts and soon routed the leaderless Assyrian troops.

In Jewish legal codes they tell a different version of the story. One version teaches that every virgin bride prior to marriage was obliged to sleep with the Assyrian governor. Judith, the daughter of Yochanan the high priest, fed the governor cheese which made him sleepy and she seized the opportunity to chop off his head thus saving the virtue of all future brides from sexual exploitation. (Mishnah Berura)

Shulchan Aruch (The set table) Orach Chaim 670 A highly authoritative Code of Jewish Law, states the Following:

"There are those who say that we have the custom to eat cheese on Chanukah to commemorate the miracle when Judith fed cheese to the enemy." (Rabbi Moshe Isserles quoting Rabbenu Nissim and the Kolbo)

Your Judith Navigator
1. What are the main differences you can find between the two versions of the story? For example, whom does Judith defend in each case?
2. In your opinion, which version makes a stronger case for Judith as a feminist heroine?
3. What connections can you see between this story and the story of the Maccabees? Does the Judith story seem to naturally fit into the themes and history associated with the Maccabees?

Two Chanukah Stories

A Solstice Festival
Before Chanukah—indeed, at the very beginning of time—there was an eight day festival of light. Here's the Talmudic story:

When Adam [the first human] noticed that the days were getting shorter, he said: "Is the world becoming darker because of my sins? Will it soon return to chaos? And this is what God meant when He punished me with mortality?" He prayed and fasted for eight days. When the period prior to the winter solstice arrived, he saw that the days were now growing longer. He realized: This is the way of the world. Adam then made eight days of celebration. (Talmud Avodah Zarah 8a)

A Military Victory and a Miracle of Light
Here is the story of Chanukah as recounted by Maimonides in his legal code:

When the Greeks ruled during the Second Temple period, they oppressed Israel with harsh decrees. They banned their religion and did not allow them to be engaged in Torah and Mitzvot. They also robbed their wealth and invaded their daughters and entered the shrine and raised havoc, defiling all that was pure. And Israel suffered greatly from them until the God of our fathers had mercy and saved us from them, for the high priest of the Hasmonean house arose and killed them and saved Israel from them. A kingdom was made from the Priests and the kingship was returned to Israel for more than two hundred years until the destruction of the Second Temple.

When Israel reigned victorious over her enemies and destroyed them, it was the twenty-fifth of Kislev. They entered the Shrine and found only one cruse of oil, which would suffice for one day, and yet they lit their lamps from this oil for eight days until they pressed new olives and produced pure oil.

For this reason the Sages of that generation decreed that these eight days, which begin on the twenty-fifth of Kislev, are days of celebration and praise. On these days we light candles each of the eight evenings in the entry ways of homes in order to reveal and publicize the miracles of these days which are known as Chanukah. It is forbidden to eulogize and fast on these days, just as it is on Purim, and lighting candles is commanded from rabbinic tradition in the same way as the Megillah reading. (Mishneh Torah)

Following is Maimonides' final statement in his chapter on the Laws of Chanukah. Why does he discuss the prime importance of Shabbat candles at the end of his long discussion on Chanukah?

If a person needed to light Shabbat candles and Chanukah candles and can only afford to do one, or he required wine for Kiddush, the Shabbat candles take precedence because they bring peace to the household. For God's own Name is erased in order to bring peace between husband and wife. Great is peace, for all the Torah was given in order to make peace throughout the world. As it is written: "Its ways are ways of pleasantness and all its pathways lead to peace." (Proverbs 3)

And a Coda….
In the Talmud our namesake Hillel argued that we light one candle on the first day of Chanukah and then increase it by one candle until we have eight burning on the last night. Shammai argued that we start with eight and subtract one each night, until there would be only one candle remaining on the eighth night.

Your Talmud Navigator
1. What elements of this story are unfamiliar to you?
2. Adam connects darkness with punishment. Explore the connections among darkness, sin, and mortality. Then explore the different concepts you associate with light. Do these tensions between darkness and light play into your view of Chanukah?
3. Why does Adam decide to celebrate?

Your Maimonides Navigator
1. What are some elements present in this story that are absent from the Talmudic version?
2. What reasons for celebration does this text provide?

Your Hillel/Shammai Navigator
Do you prefer Hillel's view about increasing the light, or Shammai's position about decreasing the light?

16. You are not to traffic in slander among your kinspeople.
You are not to stand by the blood of your neighbor,
I am YHWH!
17. You are not to hate your brother in your heart;
rebuke, yes, rebuke your fellow,
that you not bear sin because of him!
18. You are not to take-vengeance, you are not to retain-anger against the sons of your kinspeople—
but be-loving to your neighbor (as one) like yourself,
I am YHWH!

Your Torah Navigator

1. This translator, is translating verse 18 in a literal way. Usually, we translate it as "Love your neighbor" by saying "Be loving to your neighbor" does the meaning change at all?
2. If the verses that precede the last line "be-loving to your neighbor..." come to define what being loving is, what would be the Torah's definition of "loving". Is this compatible with your understanding of being loving?
3. According to your understanding of what being loving is, do you think it is possible to fulfill this commandment?

We are now going to look at two medieval commentators who grapple with this verse. Maimonides (popularly known by the acronym RaMBaM) and Nachmanides (also known by his acronym RaMBaN) are two of the most renowned medieval commentators. They also have two very different worldviews. Maimonides is considered by most to be a rationalist while Nachmanides is a Kabbalist, one who engages in mystical speculation. Often, Nachmanides openly disputes Maimonides' explanations in the Torah. Now, read these two commentaries carefully and see how they understand what the verse means? How does it differ with what we have understood until now? Do they differ from each other? If so, how?

Maimonides Hilchot Deot: Laws of Counsel

It is a mitzvah for every human to love each and everyone from Israel as he loves his own body. As it is written, "be-loving to your neighbor (as one) like yourself", therefore one must sing his praises, and show concern for his financial well-being, as he would for his own well-being and as he would for his own honor. Anyone who aggrandizes himself at the expense of another person has no portion in the world to come.

Nachmanides on "Be Loving to Your Neighbor"

The reason behind, "be-loving to your neighbor (as one) like yourself" is in fact an exaggeration for no human's heart can accept loving one's fellow as one loves one's own soul, and furthermore Rabbi Akiva already learned that "your life comes before the life of your friend."

It means that it is a mitzvah to love one's friend through all the good things that he loves himself, and it is possible that since the verse says "to your neighbor" (instead of merely stating "loving one's neighbor like yourself") The verse is comparing this love to the commandment to love the sojourner (Leviticus 19:34 where it says that yu should be-loving to him as yourself) i.e. to make the love of both comparable in his mind. For sometimes one loves his neighbor with the things that are known to enhance his material happiness, but not with wisdom, and qualities that are similar to it. If, however, he loves him and wishes him well with everything he desires. And that his beloved friend should be blessed with happiness, property, honor, knowledge and wisdom, while not comparing himself to his friend, by wishing in his heart that he himself should be more than his friend in all that is good. For there should not be this kind of petty jealousy, as the verse commands, "like one does for one's self", and thus he should not make limits to his love. Thus it says of Jonathan (regarding David) "He loved him as he loved his soul." (I Samuel 20:17) How? Because he had removed the attribute of jealousy from his heart, and thus the following verse promises , "And you will rule over Israel."

EXTRA INTESITY, FOR THOSE WHO HAVE TIME…….
SECTION II: LOVING PEOPLE AS A MODEL FOR LOVING GOD; GOD THE PARENT OR GOD THE FRIEND?

Your Talmud Navigator

The following source is one that may be well known to many of you. It's usually quoted to approve of Hillel's indulgence of the gentile and the wisdom of this approach. For a moment, however, let us take Hillel's words seriously and try to understand what he means

Babylonian Talmud, Shabbat 31a

Once there was a gentile who came before Shammai, and said to him: Convert me on the condition that you teach me the whole Torah while I stand on one foot. Shammai pushed him aside with the measuring stick he was holding. The same fellow came before Hillel, and Hillel converted him, saying: That which is despicable to you, do not do to your fellow, this is the whole Torah, and the
rest is commentary, go and learn it."

Your Talmud Navigator

1. What does Hillel mean that the whole Torah is: "That which is despicable to you, do not do to your fellow…"? Isn't there more to the Torah than that?
2. Why does he phrase his statement in the negative, why not say, Whatever you like, do unto others?

Now that you have pondered these questions, take a look at Rashi, the premiere medieval commentator on the Talmud. Rashi quotes a verse from the Biblical book of Proverbs to prove that the word "fellow" can also refer to God.

Rashi's Commentary on this Talmudic passage "That which is despicable to you do not do":

""Your fellow and your fathers fellow you should not abandon" (Proverbs 27:10) The verse in Proverbs as well as this statement of Hillel is referring to the Holy One, so do not abandon His words, for you find it despicable when your friend abandons your words. Or another explanation is that it is referring specifically to your friend and Hillel enjoins him not to rob, steal, commit adultery and other mitzvot that are similar."

Your Rashi Navigator

1. Why does Rashi feel the need to show that "fellow" can mean God? What's bothering him?
2. Usually, when two explanations are offered, it means there is something unsatisfactory about both of them, why does Rashi offer two explanations here?
3. Is Rashi assuming that Hillel is referring to the commandment, "Be loving to your fellow…"?

A Later Commentator Uses the Previous Passages to Show How Loving God and Loving Each Other are Related

The following commentator's work appeared several hundred years after Maimonides and Nachmanides. Rabbi Horowitz was a renowned Kabbalist and his most prominent work the Covenant's Two Scrolls wielded tremendous influence over Jewish law and Jewish thought. In the following excerpt, he comments on "being loving to one's neighbor…" and equates it with loving God. He uses an interpretive device which is akin to gematria (numerology which equates Hebrew words that have the same numerical equivalent). Here, he finds it significant that the Ten Commandments contain six hundred and twenty letters. He then notes that the hebrew word for crown also contains the numerical equivalent of 620…

Rabbi Isaiah Halevy Horowitz known as the SHeLaH (the acronym for his book, Shnei Luchot Habrit, The Covenant's Two Tablets) on "Be loving to your neighbor"

It is written, "And you shall love the Lord your God" and it is also written, "be-loving to your neighbor (as one) like yourself". See how these two loves are connected and are united by His own unity, may He be blessed. Similarly, we finish the morning prayer preceding the shema with, "He who chooses His people Israel with love, and in the evening prayer, "He who loves His people Israel." And then we say the shema, the statement of God's oneness, and immediately following it is, "And you shall love the Lord your God. The ten commandments also end with the Hebrew words, "Asher lereyecha" or "that is your neighbors".

See that others have already noted that the ten commandments contains 620 letters which is the numerical equivalent of the word keter, the crown of Torah; Six hundred and thirteen of the letters symbolize the 613 commandments in the Torah, for each letter embodies one of the commandments…The commentator and author of the Tzionii has rendered the clearest explanation for the seven remaining letters. He says they are the last seven letters of the ten commandments A-SHeRLeReyE-CHa. This is the leg upon which the whole Torah stands i.e. the six hundred and thirteen commandments. Just as the Talmudic passage in the tractate of Shabbat says that Hillel taught the proselyte the whole Torah on one leg which was, "That which is despicable to you, do not do to your fellow, this is the whole Torah, and the rest is commentary, go and learn it."

Rashi explains the passage: That which is despicable to you, do not do to your fellow, "Your fellow and your fathers fellow you should not abandon" (Proverbs 27:10) The verse in Proverbs as well as this statement of Hillel is referring to the Holy One, so do not abandon His words, for you find it despicable when your friend abandons your words. Or another explanation is that it is referring specifically to your friend and Hillel enjoins him not to rob, steal, commit adultery and other mitzvot that are similar."
This is Rashi's explanation.

In truth one who reads carefully will find that most of the commandments depend on loving one's friend as one's self. The Mitzvahs of Tzedaka, tithing, leaving the gleanings of the field, good faith in business, the prohibition against taking interest, and many others.

Similarly, all the qualities of mercy, forgiveness, forbearance, compassion, giving one the benefit of the doubt, not standing idly by the blood of your kinsman, distancing one's self from gossip and slander, distancing one's self from frivolous clowning, jealousy, hatred, or, checking ones anger, and not seeking honors as well as thousands of other qualities all hinge on whether a person truly is loving of ones friend as himself.

Even that which has nothing to do with his friend like the prohibitions against eating forbidden foods, leavened bread on Passover, anyone who loved his neighbor would fulfill these commandments even moreso. For if he loves his friend as he loves himself how much more would he love the Holy One who is compassionate without expectation, a true compassion for He is the Master of the world and everything is in His hand, may He be blessed. See, "Being loving to your neighbor" is what causes "Being loving to God…

Depending on how one feels, people either feel obligated or delighted to be/or have guests at your home. The social conventions of invitations, RSVP's, and thank you notes, at times, can feel oppressive. One may even ask, "What is the purpose of these rituals?" Yet, these conventions do endure and most of us, sooner or later, will be bound by them. Having guests, and being a guest is a fundamental element of all societies.

We will begin with relationships to those with whom are familiar and then slowly progress to the "other".

In chapter 12 of Genesis, we first meet Abram as God gives him the command to leave his home and venture to the promised land, where his descendants will become a great nation, even though he does not yet have children. In chapter 18, Abram who has been renamed Abraham is visited by three messengers who inform him that his elderly wife Sarah will have a son.

In the following Biblical passage God visits Abraham when Abraham was recovering from his self-inflicted circumcision.

Genesis Chapter 18

The Lord appeared to him [Abraham] by the terebinths of Mamre; he was sitting at the entrance of the tent as the day grew hot. Looking up, he saw three men standing near him. As soon as he saw them, he ran from the entrance of the tent to greet them and bowing to the ground, he said, "My lords, if it please you do not go on past your servant. Let a little water be brought, bathe your feet and recline under the tree. And let me fetch you a morsel of bread that you may refresh yourselves; then, go on--seeing you have come your servant's way."...

Your Genesis Navigator

1. How do you understand the sudden appearance of the three men? Was their appearance connected to the verse that says that the Lord appeared to Abraham? If so, how?
2. What is the most plausible reading to you? Did the Lord appear through the sppearance of the three men, or were they two distinct occurrences in the narrative?

Now, based on your personal experience:
1. What is the purpose of inviting guests?
2. Who do you invite as guests? Have you ever invited strangers home? Why or why not? If you have, how did you meet these strangers?
3. What do you do with guests?
4. Have you ever not been invited to an event to which you were expecting an invitation? How did you feel? How did you respond?
5. What is the connection between welcoming guests and building community?

The following passage is from the Talmud which is--among other things--a compilation of oral traditions which interpret the Torah. The Talmud is organized in an associative manner. Just as when you let your mind wander and you randomly connect one topic to another, the Talmud imitates this process.

The Talmud is comprised of two sections: The Mishnah and the Gemara. The Mishna is a tersely worded collection of legal concepts which is interpreted and expanded upon in the Gemara. Usually a Mishna is only several lines long while the Gemara's commentary on that Mishnah can go on for pages.

The following Mishna is concerned with weighing the value of preserving the sabbath (Shabbat, in Hebrew) as the day of rest versus making room to receive guests and/or students. It deals with what is permissible and what is forbidden to do on Shabbat. There are also categories of activity that are technically permissible, but are so strenuous that they violate the spirit of the day.

To get an idea on how the Talmud works watch what happens in the following sources. The Mishna incidentally mentions the issue of guests but the Gemara will use this as an opportunity to speak about the centrality of welcoming guests in Jewish tradition. What was incidentally mentioned in the Mishna becomes a central theme in the Gemara.

Mishnah Shabbat

[One is allowed] to remove four or five large bundles of straw or wheat:
1. [in order to make room] for guests [on Shabbat] and
2. to [prevent people] from leaving [because of over crowding] the learning community on Shabbat.

Babylonian Talmud, The Gemara Tractate Shabbat 127/b

Commenting on the line in the Mishna: [in order to make room] for guests [on shabbat]:

Rabbi Yochanan said, "Welcoming guests is as great as rising early to go to the Beit Midrash (communal study hall), as it is taught in the Mishnah: "[in order to make room] for guests [on Shabbat] and to [prevent people] from leaving the Beit Midrash." Rabbi Dimi from Nahardea said, "Welcoming guests is greater, because the Mishna teaches it first and then talks about making room for students."...

Your Talmud Navigator

1. What does Rabbi Yochanan teach, and how does he use the Mishna to support his point? How does Rabbi Dimi's teaching differ? Explain how the Mishna supports his point.
2. What is the relationship between studying Torah in the Beit Midrash and inviting guests home? Why are they compared?

And now, on with our story....

...Rabbi Yehuda said in the name of Rav, "Welcoming guests is greater than receiving the face of the Shechina (the Divine presence) as it is written, [about Abraham, Genesis 18] "My lords, if it please you do not go on past your servant. Let a little water be brought..."

Rabbi Elazar said, "See how the ways of the Holy One are not like the ways of flesh and blood. Our custom would never allow a child to tell his elder, "Wait until I return to you," while we see that the Holy One did so [waited until Abraham went to serve food to the guests], as it is written, "My lords, if it please you do not go on past your servant. Let a little water be brought..."

Your Talmud Navigator

1. Which reading of Genesis 18 does Rabbi Yehuda, in the name of Rav adopt? (See Page 14).
2. According to Rabbi Yehuda in the name of Rav, what does the story about Abraham going out to greet the three men teach us?
3. What does Rav Elazar learn from this story about the nature of God?

The Maharal, Rabbi Yehuda Loew of Prague was a late medieval (1525-1609) mystic, philosopher and mathematician. How does he understand the Talmudic passage we just studied?

The Maharal, Pathways of the World Chptr. 4

Understand this the following way: One welcomes guests because one honors the human who was created in the image of God, and this is considered to be a great thing, like rising early to go to the Beit Midrash which one does to honor the Torah. However, when Rav Dimi says that welcoming guests is greater than rising early to the Beit Midrash, he understands it the following way: Rising early to study Torah is the way we honor Torah, but when you welcome a guest it is tantamount to honoring God. For when one brings a guest into their home and honors him because he was created in the image of God, then it is as if they are honoring the Divine presence Herself, which is greater than honoring the Torah. Know that these statements only refer to welcoming guests who are new faces to one's home. Remember, however, that Rav said that welcoming guests is even greater than receiving the face of the Divine presence. His statement is consistent, for none can encounter the face of God directly as it is written, "No human may see My face and live." (Exodus 32:20) So, indirect contact cannot be compared to what happens when one welcomes and honors a guest who appears as a new face and the host attaches himself completely to this image of God. So take these words in deeply, for there will be a time when you finally understand the difference between welcoming guests and receiving the Divine Presence, and now is not the time to explain any more of this to you.

Your Talmud Navigator...Again

1. Review Genesis 1:27. This is the source of the idea that humans are created in the image of God.
2. How does the Maharal support Rav Dimi's statement that receiving a guest is greater than receiving the shechina? Why do you think the Maharal emphasizes that this must be a new face?
3. Make a chart showing how each of the sources we studied in this unit imagines the relationship between the host, the guest, and God.

Tzedaka, the Jewish term for helping the poor, is often translated as "charity." However, the Hebrew root tzedek is more closely translated as "justice" or "fairness." What is the connection between giving to the poor and justice?

HELPING THE POOR

Sources from the Torah

According to these sources, how do you give to the poor and what is the reason for giving?

Torah: Leviticus 19:9-10

And when you reap the harvest of your land, you shall not reap to the very corners of your field, nor shall you gather the gleanings of your harvest. And you shall not glean your vineyard, nor shall you gather every grape of your vineyard; you shall leave them for the poor and stranger; I am the Lord your God. (Leviticus 19:9-10) (Note: To glean is to gather the remains of the harvest left after the reapers collect)

Torah: Deuteronomy 4:19-22

When you cut down your harvest in your field, and have forgotten a sheaf in the field, you shall not go again to fetch it; it shall be for the stranger, for the orphan, and for the widow; that the Lord your God may bless you in all the work of your hands... And you shall remember that you were a slave in the land of Egypt; therefore I command you to do this thing. (Deuteronomy 24:19-22)

Torah: Deuteronomy 19:28-29

At the end of three years you shall bring forth all the tithe of your produce in that year, and shall lay it up inside your gates...and the stranger, and the orphan, and the widow, who are inside your gates, shall come, and shall eat and be satisfied; that the Lord your God may bless you in all the work of your hand which you do. (Deuteronomy 19:28-29)

Your Torah Navigator

1. What do the stranger, the orphan, and the widow all have in common?
2. What are the different reasons cited for why one should give/leave a portion to the poor? Why
does the Torah say, "And you shall remember that you were a slave in the land of Egypt"?
3. Note that the field owner is not obliged to distribute that which he is obliged give. Is this significant?

Maimonides, often called by his acronym RaMBaM (Rabbi Moshe Ben Maimon) was a 12th century Jewish scholar, philosopher and physician who wrote a code of Jewish law, the Mishnah Torah, based on the Rabbinic oral tradition.

There are eight levels of Tzedaka, each one higher than the other. The highest one of all is when one takes the hand of one from Israel and gives him a gift or a loan, or engages him in a partnership, or finds him work by which he can stand on his own and not require any charity. Thus it is written: "And you strengthened the stranger who lives with you." i.e. Strengthen him so he won't fall and need your help.

Your Maimonides Navigator

1. How does the following excerpt from his code reflect the Biblical passages we have just learned? How does it differ?
2. Does Maimonides add anything new that was not mentioned in the Torah?

Following is a midrash (midrash is a literary technique of close reading by which the meaning of a Biblical verse is expanded and explained) based on a verse in Proverbs. The structure of the midrash begins with a Biblical quotation followed by a question on how to understand the verse. The question then leads to deeper interpretations that may have not been apparent at first glance.

Bamidbar Rabba 5:2

"Do not rob the impoverished because he is impoverished" (Proverbs 22:22)

Our rabbis taught: What is this Biblical verse referring to? If he is truly impoverished, of what can he be robbed? The verse must be speaking about gifts to the poor that one is obliged by Torah to give: gleanings, sheaves of wheat that are left behind, corners of the field, and the tithe of the poor man. The Holy One warns that a person should not rob the poor of the gifts that are due due to them.

"Because he is impoverished" means that it is enough that he suffers from poverty. Is it not enough for the rich man that he lives in comfort while the poor man is in distress; must he also rob the poor of what the Holy One has given him?

Your Midrash Navigator

1. Who owns the corners of a field?
2. According to the Midrash, from whom is the owner of the field stealing?

And He said to Abram, Know for a certainty that your seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years;

Genesis 23:4

I am a stranger and a sojourner with you; give me possession of a burying place with you, that I may bury my dead out of my sight.

Exodus 2:22

And she bore him a son, and he called his name Gershom; for he said, I have been a stranger in a strange land.

Leviticus 19:33

And if a stranger sojourns with you in your land, you shall not wrong him.

Psalms 119:19

I am a stranger on earth; do not hide your commandments from me.

Your Bible Navigator

1. See how the word "stranger" is used in each verse.
2. What makes people "strange"?
3. Can one feel strange in familiar surroundings? Bring one of the verses as a proof text for your answer.
4. What makes you feel strange?

In the Talmud, they understand "stranger" to mean the same as "newcomer" i.e. someone who has chosen to join the community. In other words, someone who feels strange, but wishes to belong.

Our Rabbis taught: He who wounds the feelings of a proselyte transgresses three negative commandments, and he who oppresses him transgresses two commandments. How does wounding their feelings differ from oppressing them?

We make this distinction because three separate negative commandments are stated: You shall not wrong a stranger [i.e., a proselyte] (Exodus 23:9) And if a stranger sojourns with you in your land, you shall not wrong him (Leviticus 19:33), and you shall not therefore wrong each his fellow man (Leviticus 25:17) -- a proselyte being included in 'fellow man.'

But for 'oppression' there are also three commandments which prohibit this," and you shall not oppress him" (Exodus 22:20), Also "You shall not oppress a stranger," (Exodus 23:9) and "[If you lend money to any of my people whom are of your poor,] you shall not take interest from him" (Exodus 22:24). which includes a proselyte! — So, say instead, that both wounding feelings and oppressing are forbidden by three commandments.

It has been taught: R. Eliezer the Great said: Why did the Torah warn against [the wronging of] a proselyte in thirty-six, or as others say, in forty-six, places? Because he may revert back to his evil ways. What is the meaning of the verse, You shall neither wrong a stranger, nor oppress him; for you were strangers in the land of Egypt? It has been taught: R. Nathan said: Do not taunt your neighbor with the blemish you yourself have. And thus the proverb runs: If there is a case of hanging in a man's family record, say not to him, 'Hang this fish up for me.'

Your Talmud Navigator

1. What are the reasons for giving the stranger (the proselyte) special consideration?
2. If stranger means proselyte, how do they understand the verse "You shall not aggrieve a stranger or oppress him, for you were strangers in the land of Egypt" (Exodus 22:20)

Maimonides Hilchot Deot--The Laws of Behavior
Chapter 6:4

The love of the stranger who has entered beneath the wings of the Divine presence is enjoined by two Biblical commandments: One because he is considered to be within the category of "reyim" (a friend) and one because he is a stranger, and the Torah states: "And you shall love the stranger..." The Holy One commanded that we should love the stranger just as He commanded that we should love Him, as it is written: And you shall love the lord your God. The Holy One himself loves the stranger, as it is written: And He loves the stranger.

Your Maimonides Navigator

1. Why all this emphasis on loving the stranger? Why is Maimonides so concerned?
2. Do you think Maimonides is drawing from the Talmudic piece we have learned?

Here's how the Talmud works. The Mishnah, which is our first written collection of Jewish legal concepts culled from a massive oral tradition, brings a case and then quotes how that case was decided among the legal authorities of the day. Subsequently the Gemara comes and expands on the concepts discussed. This expansion can go in many directions. The following case is a perfect example of this:

The Hebrew word Nedarim means vows. This Talmudic tractate discusses in great detail what happens when someone has made a vow invoking God's name, and then regrets doing so. The mishnah in our case describes a tragic, but all too familiar incident, the gemara then uses this as an opportunity to discuss the value of visiting the sick.

A person has had a quarrel with a friend. In his anger he swore in God's name to glean no benefit from his friend at any time. Any promise invoking God's Name is taken very seriously in Jewish Law. Now, this person hears that his friend is ill, he wishes to visit him, but he is bound by the oath that he has made. The Mishnah ascertains how one may visit the sick friend without violating the oath. The Gemara--which serves as a commentary to the Mishnah--analyzes the particulars of the case.

Babylonian Talmud, Nedarim 39a/b

Mishnah: One who swears that he will never take benefit from his fellow and then visits him when he is ill. He may stand when he visits, but he should not sit. He may soothe his soul, but he may not give money toward his healing.

Gemara: What is the nature of this case? If we are dealing with the property of the one who visits [the sick person], he should be able to sit. If we're talking about the sick person's property, he shouldn't be allowed to stand.

Shmuel said, "We're talking about the property of the visitor and its in a place where people pay to sit in doors, but do not pay to stand.

It was taught that visiting the sick has no measure. What does "Have no measure" mean? Rav Yosef said, "There is no measure to the reward you will receive." Abayye countered, "Is there a measured reward to any of the commandments? Is it not taught, "One should be careful when performing any commandment be it great or small, because no one knows the true measure of a deed." So, Abayye understood "have no measure" to mean, that even an adult should visit a child. Rava said, "It means you should go even one hundred times a day "Rabbi Acha Bar Chanina said, "One who visits the sick removes a sixtieth of his pain." If that's so, get sixty people to go visit and let's heal him! He answered, "Each one takes a sixtieth from what is left."

Your Talmud Navigator

How are each of the rabbinic opinions understanding the phrase "no measure". How does their understanding fit with your own?

The Babylonian Talmud, Nedarim 40A

The Talmud Continues...

There is a story of one of Rabbi Akiva's students who became ill and none of the sages went to visit him except for Rabbi Akiva, and because Rabbi Akiva honored and lay down before him, he lived. The student said, "Rebbe, you've brought me life."

Rabbi Akiva went out and learned, "Anyone who does not visit the sick it is as if he has spilled blood. When Rav Dimi came, he said, "Anyone who visits the sick causes him to live and anyone who does not visit the sick causes him to die." What does it mean by "causing him"? Should this be understood that when he visits, he prays for him to live and if he doesn't visit him he prays for him to die? Would you ever think that he would pray for him to die?"!!!!! Rather the person who doesn't go to visit the sick doesn't pray for mercy either for one to live or to die [and that is tantamount to causing his death.].

One day Rava felt weak. He told them, "Don't tell a soul for it will make for bad mazel (luck) . After awhile he said to them, "Go out and proclaim that anyone who hates me should join with me [in my suffering], as it is written, "Do not rejoice when your enemies fall." (Proverbs 24:17) And when you feel merciful toward me, please ask for mercy."

Your Talmud Navigator

Why does Rabbi Akiva come to this conclusion? In the second case, what is Rava concerned about? From these statements how do you see the relationship between visiting and healing the sick?

1. A good name is better than precious ointment; and the day of death than the day of one's birth.
2. It is better to go to the house of mourning, than to go to the house of feasting; for that is the end of all men; and the living will lay it to his heart.

Your Kohelet Navigator

1. Why would Kohelet say the end of one's life is better than the beginning?
2. How does that relate to a name being better than precious ointment?
3. Compare the experience of consoling mourners to going to a party. Which was more valuable to you?

Midrash Kohelet Raba 7:1

5. It is better to go to the house of mourning, than to go to the house of feasting (7:2). Why? Because "the heart of the wise is in the house of mourning and the heart of the fool is in the joy house (ibid: 4)"; for if one mourns the Holy One causes him to rejoice, as it is said, The humble also shall increase their joy in the Lord (Isaiah 39:19).

Another interpretation of: It is better to go to the house of mourning, than to go to the house of feasting (7:2).: it is better to be engaged in activities that have spiritual compensation than one in which there may be no compensation at all.

It is better to follow a line of conduct which serves both the living and the dead than one which serves only the living.

It is better to follow a line of conduct which serves both rich and poor than one which serves only the rich.

It is better to follow a line of conduct in which there is consolation [to be offered to the bereaved] than one in which there is no consolation to offer.

Your Midrash Navigator

1. Each paragraph gives a different reason for why it is better to go to the house of mourning. Look at each reason.
2. The first reason is qualitatively different than the rest of them. How do you understand it?
3. Are all these reasons compatible or do they disagree with each other?
4. What does "It is better" mean? Better how? How does the midrash evaluate "better"?

The Shulchan Aruch Yoreh Deah 362:1-2

Those who come to console the mourner are not permitted to speak until the mourner begins speaking, and the mourner should sit in front of them and when he signals with his head that he wishes for them to leave, they should not continue to sit with him. (A mourner or a sick person is not obliged to stand for anyone, not even the president.)

One who sees a friend standing in order to show him deference should tell him to sit unless he is a mourner or he has been ill where it will be understood that he is saying "Go sit down in mourning," or "Go sit in your sickness."

Your Shulchan Aruch Navigator

The Shulchan Aruch is the most widely accepted code of law by halachically observant Jews. In this case it is telling how one should comport herself when consoling mourners.

1. Why are these rules necessary?
2. There is a temptation to explain these rules from a psychological perspective, is there another way to understand them?
3. Are there any advantages to formalizing this behavior. If there are, name them.

These are the things that are taught because they are the ways of peace. The Kohen reads the first portion and after him the Levite reads and after him the Israelite reads because of ways of peace. (Originally, people were called up arbitrarily to be one of the seven who bless a section of the weekly Torah portion. For the sake of "ways of peace" this ruling was established.)

We make an eruv at the old house (the first house where it was done] because of ways of peace.
(There is a prohibition against carrying from a private domain to a public one on Shabbat. In a semi-private courtyard shared by two or more neighbors, a symbolic gesture was made to demonstrate that the courtyard could be used as an extension of one's private domain. This was done by placing a loaf of bread at one persons home. This ruling says that one must not switch the home where the loaf is placed, but it must be the one that is always used.)

The person closest to the cistern that is filled from the aqueduct gets to fill his jug first because of ways of peace.

Traps of wild animals, fowl and fish [if taken] can be considered stolen because of ways of peace. Rabbi Yossi says, "It is to be considered stolen on its own" [without using ways of peace for a reason].
(Because traps may be placed on land which is considered ownerless, there is a question of whether once an animal is trapped if the trapper has legitimately acquired it since he has yet to claim it with his own hand, or have it brought it into his own domain which is a necessary criterion for claiming ownership.) Rabbi Yossi claims there is no need for a decree because it is already considered robbery.

The findings of a deaf person, a mentally challenged, or a minor [if taken] are considered to be stolen because of ways of peace.
(The people listed in this case are not considered to be legally aware to make acquisitions, therefore there is a question whether robbing them of something they have found is technically considered robbery.)

Rabbi Yossi says, "It is considered stolen on its own." The poor person who cuts the olive tree top that which falls [on the ground] below is considered to be stolen because of ways of peace. Rabbi Yossi said, "It is to be considered stolen on its own".
(The poor person is entitled to "the corner " of the tree top, what happens if some branches fall from his hand and fall on the ground? Are they considered to be the property of that person or are they available for another poor person to claim?) One doesn't prevent the gentile poor from taking Leket, Shikcha, and Peah [agrarian tributes designated by the Torah for the Jewish poor.] because of ways of peace.

Your Talmud Navigator

1. Go through all the statements and see what they have in common.
2. Are there any items that do not seem to belong in this list?
3. What is the legal status of these statements? In other words, why is the reason "ways of peace" given? Why do they not say that such activity is forbidden or prohibited and leave it at that?

Gitin 61a

The Rabbis taught: One sustains the gentile poor with the Jewish poor, visits the gentile sick with the Jewish sick, and buries the gentile dead with the Jewish dead, because of ways of peace.

Your Talumd Navigator

What is the difference between the statement above and, "One doesn't prevent the gentile poor from taking Leket, Shikcha, and Peah [agrarian tributes designated by the Torah for the poor.] because of ways of peace."

How does the Talmud teach us to deal with "the other" in these statements.

Why doesn't the Talmud say that these, too, are cases of Tikkun Olam? What could be the difference between Darchei Shalom (Ways of peace) and TIkkun Olam?

Honor and Reverence may sound archaic, vestigial values from a lost past. This unit on parents, however, actually explores a number of values critical in the moral development of young people. It might be useful to highlight the values in a dialectical fashion. That is, authority versus autonomy or obedience versus self-expression, or loyalty versus individuality, or communal self versus lonely self.

The family is, after all, a laboratory where the experience of dependency is explored. The challenge of the family unit is to allow individuals to feel and act dependent without being infantilized, humiliated, or demeaned. The family either teaches that dependency and dignity cannot coexist, or, that needs may be acknowledged without fear of abuse.

The units are laid out historically revealing perhaps a growing appreciation for individual autonomy in the framework of honor/reverence demanded by the tradition.

Consider what experiences you have had in your life with honor and reverence. We will be studying material from the Hebrew Bible, and the Talmud.

The Torah: The Ten Commandments (Exodus 20:2-14)

1. I am the Lord your God ...
2. No other gods besides Me.
3. No false oaths in God's name .
4. Remember the Sabbath day .
5. Honor your father and mother .
6. You shall not murder.
7. You shall not commit adultery.
8. You shall not steal.
9. No false witness against your neighbor.
10. Do not covet your neighbor.

Your Torah Navigator

The Hebrew Bible presents two separate commandments regarding the relationship between parents and children. The first is found within the Ten Commandments (Exodus 20) listed above. This ten part legislation is often regarded as the essence of Western morality. These ten statements have been studied as linked pairs, five etched on one tablet and five on the other, for many years.

1. What connections can you discern between the paired elements?
2. And most importantly what connection is there between the summons to honor your parents and the warning not to envy your neighbor?
3. What is problematic about envy?

The second commandment regarding parents appears in Leviticus 19, a section often called "the Holiness Code." To wit:

The Torah: Leviticus 19:1-2

The Lord spoke to Moses, saying: Speak to the whole Israelite community and say to them:
You shall be holy, for I, the Lord your God, am holy.
You shall each revere his mother and his father, and keep My Sabbaths:
I the Lord am your God.
Do not turn to idols or make molten gods for yourselves: I the Lord am your God.

This chapter of the Hebrew Bible culminates in the most famous commandment of the Bible, namely,

Love your neighbor as yourself. I am the Lord (Leviticus 19:18).

Holiness seems to begin with reverence for parents and end with love for the neighbor.

Your Torah Navigator

1. Can you detect a difference between those of your friends who love and respect their parents and those who dislike and disrespect their parents?
2. How would you distinguish honoring parents from revering parents?
3. Why in discussing honor does "father" come first while in discussing reverence "mother" comes first?
4. Why does the Hebrew Bible not explicitly command parents to take care of, nurture and love their children?
5. What is the connection between the commandment to revere parents and the commandment in the same verse to "keep my Sabbaths?"

The Talmud - Tractate Kiddushin 30b - 3la

Our Rabbis taught: there are three partners in every person, the Holy One Blessed be He, the father and the mother. When a person honors his father and his mother, the Holy One Blessed be He says, "I view them as though I had dwelt among them and they had honored Me."
Rabbi (Judah the Prince) used to teach, "It is well known to the One who spoke and the world came into existence (i.e. God) that a son honors his mother more than his father because she sways him with words.

Therefore the Holy One Blessed be He placed the honor of the father before that of the mother. It is well known to the One who spoke and the world came into existence that a son reveres his father more than his mother because he teaches him Torah. Therefore the Holy One Blessed be He put the fear of the mother before that of the father."

Your Talmud Kiddushin Navigator

1. The Talmud links honor due parents with honor due God. What meaning do you find in this linkage?
2. Rabbi seems to think that honoring mother and revering father are natural responses in a child.
3. Do you agree?

Talmud, Tractate Kiddushin 31B

Our Rabbis taught: What is "revere" and what is "honor?" "Revere" means that the son must neither stand in his father's place nor sit in his place, nor contradict his words nor [even] support his words [when he is arguing with another sage]. "Honor" means that he must give him food and drink, clothe and cover him, lead him in and out.

Your Talmud Kiddushin Navigator

1. In "revere" the son seems small, the father large, the gap between them profound. Why is this relation associated with the command to fear?
2. In "honor" the son seems strong, the father frail, the gap between them gone. Why is this relation associated with the command to honor?

Kiddushin 31B

Rabbi Yochanan said: Happy is he who has never set eyes upon his parents. [Because it is impossible to honor them adequately, and one is punished for failures -- Rashi]. When Rabbi Yochanan was conceived, his father died; when he was born, his mother died...

Your Talmud Kiddushin Navigator

Why might the obligation to honor a parent seem to a sage to be beyond his ability to perform?

A Word

The Talmud defines honor as caring while revere is defined as what we might call respect. In one sense, when we become the caregivers for our parents, we are admonished not to treat them as we would our children. We may be caring for them in similar ways and even though we are obliged to do so, we respect them as if they were still the caregivers.

The Talmud cautions us to remember that although certain duties have become the child's the child never becomes a parent to his parents. The fact that the parent was a partner in our creation looms so large that it is impossible--according to Rabbi Yochanan--to honor them adequately. The Torah admonishes us to try in concrete ways.

Do not hate your brother in your heart you shall surely rebuke your neighbor and don't carry his sin.

Your Talmud Navigator

Now that you know what the verse means, see how the Talmud deals with the issue of criticizing with sensitivity.

Babylonian Talmud Erchin 16b

The Rabbis taught, "Do not hate your brother in your heart." Might the verse be referring to not hitting, slapping or hurting? No, the verse states, "in your heart." The verse is referring to hatred from within. From which verse do we know that if we see something disgusting in another we are obliged to correct it? "...one shall certainly rebuke..." What happens if one was rebuked and did not respond that you are obliged to repeat? [The word rebuke is repeated in the verse] It is written, "You shall certainly rebuke." As much as it takes. Maybe one can rebuke until the person blanches? The verse states, Don't carry his sin."

It was taught that Rabbi Tarfon said, "I would be surprised if anyone in this generation can take rebuke. You tell a person to take a stick out of their mouth and they'll tell you to take a board between your eyes." Rabbi Eliezer Ben Azarya said, "I'd be surprised if anyone in this generation knows how to criticize."

Rabbi Yochanan Ben Nuri said, "I swear that when Akiva and I were before Rabbi Gamliel, I would accuse him, but he even showered me more with love, as it is written "Do not rebuke a fool for he will hate you, rebuke a wise person and he will love you."

Your Navigator Again

There are Talmudic sages that find criticizing difficult. What is the necessary prerequisite for being able to grow from criticism and why?

Telling Someone They Did Wrong--And You're Wrong

Your Navigator

I think we could use an example of a successful act of criticism that actually worked. Once again, read the following selection from I Samuel Chapter one paying close attention to verses 13-17. How does Hannah handle Eli? How does Eli respond?

Tanach - Samuel I Chapter 1

1. And there was a certain man of Ramathaim-Zophim, of Mount Ephraim, and his name was Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephrathite;
2. And he had two wives; the name of the one was Hanna, and the name of the other Peninna; and Peninna had children, but Hanna had no children.
3. And this man went out of his city yearly to worship and to sacrifice to the Lord of hosts in Shiloh. And the two sons of Eli, Hophni and Phinehas, the priests of the Lord, were there.
4. And when the time was that Elkanah offered, he gave to Peninna his wife, and to all her sons and her daughters, portions;
5. But to Hanna he gave a worthy portion; for he loved Hanna; but the Lord had closed her womb.
6. And her adversary also provoked her bitterly, to irritate her, because the Lord had closed her womb.
7. And as he did so year by year, when she went up to the house of the Lord, so she provoked her; therefore she wept, and did not eat.
8. Then said Elkanah her husband to her, Hanna, why do you weep? and why do you not eat? and why is your heart grieved? am I not better to you than ten sons?
9. So Hanna rose up after they had eaten in Shiloh, and after they had drank. And Eli the priest sat upon a seat by the gate post of the temple of the Lord.
10. And she was in bitterness of soul, and prayed to the Lord, and wept bitterly.
11. And she vowed a vow, and said, O Lord of hosts, if you will indeed look on the affliction of your maidservant, and remember me, and not forget your maidservant, but will give to your maidservant a male child, then I will give him to the Lord all the days of his life, and there shall no razor come upon his head.
12. And it came to pass, as she continued praying before the Lord, that Eli observed her mouth.
13. And Hanna spoke in her heart; only her lips moved, but her voice was not heard; therefore Eli thought that she was drunk.
14. And Eli said to her, How long will you be drunk? Put away your wine from you.
15. And Hanna answered and said, No, my lord, I am a woman of a sorrowful spirit; I have drunk neither wine nor strong drink, but have poured out my soul before the Lord.
16. Take not your maidservant for a worthless woman; for out of my great complaint and grief have I been speaking.
17. Then Eli answered and said, Go in peace; and the God of Israel grant you the petition that you have asked of him.
18. And she said, Let your maidservant find grace in your sight. So the woman went her way, and ate, and her countenance was sad no more.
19. And they rose up in the morning early, and worshipped before the Lord, and returned, and came to their house to Ramah; and Elkanah knew Hanna his wife; and the Lord remembered her.
20. And it came to pass, in due course, that Hanna conceived and bore a son, and called his name Samuel, saying, Because I have asked him from the Lord.

Your Navigator

Now the Talmud is going to give its reading of what Hannah meant when she spoke to Eli. What does the Talmud do to Hannah's voice in the story? What lessons does the Talmud learn and what do we learn about giving criticism?

Babylonian Talmud, Masechet Brachot 31A-B

(The boldfaced lines are direct quotations from the story.)

Rabbi Hamnuna said: There are so many important guidelines to be learned from the verses about Hannah...

Eli said to her, 'How long will you make a drunken spectacle of yourself? Sober up!' Rabbi Eleazar said: From here we learn that one who sees a companion doing something inappropriate must let them know (rebuke them).

And Hannah replied, 'Oh no, my lord!'... Some [rabbis] teach that she said to him: "You are not a lord -- the shechina (divine presence on earth) and holy spirit are not with you -- considering that you judged me guilty rather than judging me favorably." I am a very unhappy woman. I have drunk no wine or other strong drink. From here we learn that someone who is wrongfully suspected must clear themselves...

"Then go in peace," said Eli. Rabbi Eleazar said: from here we learn that one who wrongfully suspects a companion must appease them and not only that, but must also bless them: and may the God of Israel grant you what you have asked.

1) What guidelines do the rabbis learn from the verses about Hanna?
2) If you suspect that a friend is carrying out self-destructive behavior, what is an appropriate course of action?

Your Navigator

In leadership it is the personal interactions that will sustain your credibility. The more you love the people you serve and not the position you have, the more effective you will be.

How will you become a person whose criticism is trusted and how will you become a person who can trust criticism? Look at Hannah, and look at Rabbi Akiva. These are both models of integrity.

We live in an age of competing truths. Often, in the Jewish community, much of our strife can be attributed to this fact. Generally, it is perceived that this is a "contemporary" problem, another affliction of modernity. In fact, the most enduring quality of religion in general and Judaism in particular is that "competing truths" have always been part of the landscape.

Take a look at these sources and, in the back of your mind, imagine a table of Jews with competing truths. Some protecting what they perceive as the real Judaism, while others who believe differently, demanding an equal role as decision makers at the table of Jewish policy. Is it a value for these people to sit and get along? Does the ancient Jewish tradition have any insights on how we should confront this challenge? The following sources will not provide answers to specific problems, but they will give guidelines for how a conversation between competing truths may take place as they deal with the question,

"Should you swallow some of your truth for the sake of peace?"

Your Mishnah Navigator

The first chapter of Pirkei Avot, Values of Our Fathers, the most well-known collection of rabbinic ethical perspectives in the Talmud, opens with al history of how the oral law was transmitted, the following is the opening statement.

Simeon the Righteous was one of the last of the men of the great assembly. He used to say: The world stands on three things: The Torah, Divine Service, and the practice of kindliness.

Your Navigator Again?

The next statement concludes the first chapter in Values of Our Fathers. Compare and contrast these two statements. Can both statements be true? How?

Values of Our Fathers (End of Chapter One)

Rabban Shimon Ben Gamliel said, "The world is sustained by three things, by justice, by truth and by peace."

Your Mishnah Navigator

Rabban Shimon Ben Gamliel's statement also appears in another Talmudic tractate which has a chapter that serves as an anthology for what the Talmud says about peace. The anthology is appropriately entitled "The Peace Chapter". In this chapter, Rabbi Muna interprets the source you have just read. Did you understand the source the same way, or did you understand it differently?

After you have pondered this, take a look at the next paragraph which is also taken from the Peace chapter. Does Bar Kapara's statement agree or disagree with what Rabbi Muna said? Which statement resonates with you?

Rav Muna said: These three things are actually one. When justice is done, truth is served and peace is achieved, as it is written:

"These are the things that you shall do; Speak every man the truth to his neighbor; execute the judgment of truth and peace in your gates." (Zechariah 8:16)

Wherever there is justice there is peace (and wherever there is peace there is justice.)

Bar Kapara said, "How great is peace that even the Torah has stretched the truth in order to bring peace between Abraham and Sarah, as it is written, "And Sarah laughed to herself saying...my master is old..." (Genesis 18) And later it is reported, [that she said] "And I am old." [instead of "my master is old"]

Your Genesis Rabba Navigator

Look at the next paragraph which explores another aspect of peace. The word Shalom" has many connotations, but it is fundamentally rooted in the Hebrew word "shalem" which means "complete", or "fulfilled" or "whole". What conditions are required before we can have the peace that is presented in this statement of Genesis Rabba?

Genesis Rabba 38:6

Rabbi said: How great is peace, for even if Israel practice idolatry but manage to maintain peace among themselves, the Holy One, blessed be He, says, so to speak, ' I have no dominion over them since peace is with them ';

For it is said,"Ephraim is united in idol-worship; let him alone (Hos. 4:17)".

But when their hearts are divided, what is written?

"Their heart is divided; now shall they bear their guilt. (Ibid10: 2)." So, here you learn how great is peace and how despised is discord.

Your Talmud and Midrash Navigator

Are truth and peace necessarily opposite?
What is the value of unity, if it's for an immoral purpose?

And the woman saw that the tree was good to eat, and it was desirous for the eyes, and the tree was lovely to behold. And she took the fruit of it and she ate it. And she gave it to the man who was with her, and he ate it.

Deuteronomy 5:18

Do not covet the wife of your neighbor. Do not desire the house of your neighbor, his field, his servant, his maidservant, his ox, his donkey, or anything else that belongs to your neighbor.

Proverbs 30:9

Lest I be full, and deny you, and say, Who is the Lord?

Psalms 42:3

My soul thirsts for God, for the living God; when shall I come and appear

Your Bible Navigator

1. What is the purpose of desire?
2. What are the pitfalls?
3. Why does desire make one forget about the spirit?

Values of our Fathers 4:21

Rabbi Elazar HaKapar said: Jealousy, desire, and honor take a person out of this world.

Your Values of Our Fathers Navigator

1. What does "take a person out of the world" mean?

Gates of ReturnWritten by Rabbenu Yonah Gerondi, a 13th Century Master of Jewish Ethics

The 9th Principle:
Breaking material desire. One should answer in his heart that desire causes his soul to sin and to draw the sin to vain pursuits. He should make a fence to protect the way of return. He should separate himself from physical pleasures and not follow after his desires even for things that are permitted to him. He should comport himself by abstaining and only eat to refresh and sustain himself, as it is written: "The righteous eat only for refreshment..." (Proverbs 13:25) He should not approach his wife except to fulfill the commandment, "Be fruitful and multiply...", or the commandment to pleasure his wife.

For whenever a person follows his desires, he is being drawn into the realm of the material, and he is distancing himself from the enlightened soul, and then his urges overcome him, as it is written: "Yeshurun became fat and kicked..." (Deuteronomy 32:15)

And it is written: "Lest when you have eaten and are full, and have built goodly houses, and lived there; And when your herds and your flocks multiply, and your silver and your gold is multiplied, and all that you have is multiplied; Then your heart be lifted up, and you forget the Lord your God, which brought you out of the land of Egypt, from the house of slavery," (Ibid 8:12-14)

And it is written: "Lest I be full, and deny you, and say, Who is the Lord?" (Proverbs 30:9)

And it is written: A man has a small organ, when it is full it is hungry, and when it is hungry--it is full. (Babylonian Talmud, Succah 52b)

Your Rabbenu Yonah Navigator

1. Does Rabbenu Yonah see anything positive about desire?
2. Would you like to go to a party with him?

Maimonides, the Laws of Behavior Chapter 3

Maybe a person would say, "Since jealousy, desire and honor and the like are bad ways and they take people out of the world, I will separate myself from them completely and to the extreme until I will not eat meat nor drink wine, and not get married, and not live in a nice home, and not wear nice clothing, but only sackcloth and harsh wool I will wear like those idolaters. This too is a bad way to be, and it is forbidden to walk on this path. The one who walks this way is called a sinner, as it says of the Nazirite, "...And he will atone for that sin of the soul." (Numbers 6:11) The sages said, "Just as the Nazirite who only denied himself wine requires atonement, the one who denies himself everything, how much more so." Therefore, the sages commanded that one should not deny himself anything that the Torah itself did not prohibit, and that he should not deny himself that which is permitted to him with oaths and vows. The sages said the following: "The Torah has not forbidden enough things without you looking for further prohibitions?" Similarly, those who fast all the time are not considered to be following the good way and the Sages forbade a person from afflicting himself by fasting. Regarding all these issues and the like, Solomon said "Do not be excessively righteous nor make yourself too wise; why should you destroy yourself?" (Ecclesiastes 7:16)

Your Maimonides Navigator

1. How does Maimonides differ from Rabbenu Yonah?
2. According to Maimonides, is desire positive, negative, or neutral?

The daughter of the king is all dignified within; her clothing is of embroidered gold.

Numbers Rabba 1:3

AND THE LORD SPOKE UNTO MOSES IN THE WILDERNESS OF SINAI IN THE TENT OF MEETING. Before the Tent of Meeting was set up, He spoke with him from the bush, as it is said, "And God called unto him out of the midst of the bush" (Ex. 3:4). Then, And the Lord spoke unto Moses and Aaron in the land of Egypt, saying (Ex. 12:1). He also spoke to him in Midian, as it is said, "And the Lord said unto Moses in Midian." (Ex.4:19). At Sinai also He spoke to him, as it is said, And the Lord spoke unto Moses in Mount Sinai, saying (Lev. 25:1). As soon, however, as the Tent of Meeting was set up, God thought to Himself, ' Modesty is a beautiful thing, as it is said, "And walk modestly with your God." (Micah 6:8), and so He then spoke to him in the Tent of Meeting.

David (in his Psalm) likewise said, "The daughter of the king is all dignified within; her clothing is of embroidered gold."(Ps.45:14). The king's daughter, The king alludes to Moses, as is inferred from the following passages. It is said, And I will give over the Egyptians into the hand of a cruel lord (Isaiah 19:4); this applies to the plagues that came upon Egypt. And a strong king shall rule over them (ib.) applies to Moses who was King of the Torah which is designated strength` as it is said, "The Lord will give strength unto his people" (Ps. 29:11). Therefore, "The daughter of the king is all dignified within; her clothing is of embroidered gold." Ps.45:14). "... her clothing is of embroidered gold.
alludes to Aaron; as it is said, And you shall make embroidered work of gold (Ex. 28:13).

From here it has been inferred that a woman who conducts herself with becoming modesty deserves, though she be a lay Israelitess, to be married to a priest and to rear up High Priests; since it is said, The Holy One blessed be He, said, "her clothing is of embroidered gold." In like manner it befits My dignity that I should speak in private, as is implied in the text, And when Moses went into the Tent of Meeting (Num.7:8-9).

Your Midrash Navigator

1. This Midrash makes the jump from Moses to a "woman's conduct". What has happened to our concept of modesty?

Midrash Leviticus Rabba 20:11

It is related that Simeon the son of Kimhith went out to talk with an Arabian king, and a jet of saliva from the latter's mouth was spurted on to Simeon's garments and defiled him. His brother Judah entered and ministered in the office of the High Priesthood in his stead. On that day their mother beheld two of her sons officiating as High Priests. It was said: Kimhith had seven sons, and all of them served in the office of the High Priesthood. The Sages sent to her the following enquiry: ' What good deeds have you to your credit? The beams of my house, she said to them, ' have never beheld the hair of my head nor the seam of my undergarment. They remarked: All flours (kimhaya) are but ordinary flour, but the flour of Kimhith is fine flour, and they applied to her the text, "The daughter of the king is all dignified within; her clothing is of embroidered gold." a similar version appears in the Jerusalem Talmud Yoma 5a
(Psalms 45:14).

Your Midrash Navigator

1. Is modesty in dress an end in of itself, or is it a means to achieve another quality?

Maimonides, the Laws of Relationships 13:11

Wherever it is not customary for a woman to go to the marketplace with only a head covering and it is required for her to have her bodied covered with something like her wedding garment, like a shawl, a husband is obliged to provide this for her. But not the other garments. If he is wealthy, however, he should provide for her according to his wealth so that she may go and visit her family home, or a mourner's home, or to a party. For all women may come and go to their family home to visit, and to a party in order to bring lovingkindness to her friends and relatives, so that they will visit her as well. For she is not in prison and cannot be not to go out and come in. It is, however, unseemly for a woman to go out constantly, outside and in the streets, and a husband should prevent his wife from doing so more than once or twice a month as needed. For a woman's beauty is to dwell inside the corners of one's home, as it is written: "The daughter of the king is all dignified within..."

Micah 6:8

He has told you, O man, what is good; and what does the Lord require of you, but to do justice, and to love loving mercy, and to walk modestly with your God?

Your Bible Navigator

1. What does it mean to walk modestly with God?

Babylonian Talmud, Sukkah 49b

The School of R. Anan taught: It is written, "O prince's daughter! your rounded thighs are like jewels, the work of the hands of an artist."(Song of Songs 7:2) Why are the words of the Torah compared to the thigh? To teach you that just as the thigh is hidden, so should the words of the Torah be hidden.

And this is why Rabbi Eleazar said, What is the implication of the text, "He has told you, O man, what is good; and what does the Lord require of you, but to do justice, and to love mercy, and to walk modestly with your God?"

To do justice means [to act in accordance with] justice; to love mercy refers to acts of loving kindness; and to walk modestly with your God refers to attending to funerals and dowering a bride for her wedding. Now, we can deduce: If in matters which are normally performed publicly the Torah enjoins to walk modestly' how much more so in matters that are normally done privately?

Rosh Chodesh, the celebration of the beginning of each month in the Jewish calendar, has blossomed into a celebration of women and femininity. While Rosh Chodesh exists as a women's holiday in traditional Jewish sources, the connection has been made much stronger with the emergence of the women's movement, and the establishment of women's Rosh Chodesh groups. There is no one way to celebrate Rosh Chodesh and there are no rules for establishing a Rosh Chodesh group. At the core, it should be comprised of women who gather on a monthly basis to celebrate the new month and their lives as Jewish women.

It was taught that Rabbi Shimon Ben Gamliel said, "The world is maintained by three things, by justice, by truth and by peace." Rav Muna said, "These three actually are one. If justice is present then truth is present and this makes peace. And all three are found in the same verse, as it is written, "Judge with the justice of truth and peace within your gates." Wherever there is justice there will be peace. And wherever there is peace there is justice.

Your Peace Chapter Navigator

1. Which values are the means and which value is the end according to Rav Muna?
2. Is it true that peace will define justice?

Hezkiya said, "How great is peace, for every commandment in the Torah is written with it. [For example]

"When you encounter your enemy's ox or ass wandering, you must take it back to him." (Exodus 23:4)

When you see the ass of your enemy lying under its burden and would refrain from raising it, you must nevertheless raise it with him." (Ibid:5)

"If along the road you chance upon a bird's nest, in any tree or on the ground, with fledglings or eggs and the mother sitting on the fledglings or on the eggs, do not take the other with her young." (Deuteronomy 22:6)

"When you build a new house, you shall make a parapet for your roof so that you do not bring blood guilt on your house if anyone should fall from it." (Ibid:8)
For when a commandment comes to your hand in order to be fulfilled you are obliged to do it with peace it is written, "Seek peace and pursue it..." (Psalm 34:15) Seek it where you are and pursue it in other places as well.

Great is peace for in all of [Israel's desert] travels it is written, "They journeyed and they set up camp." They journeyed divided, and they set up camp divided, but when they got to Sinai, they set up camp united as one, as it is written. The Holy One said, Since Israel hates to be divided and they are lovers of peace [which they have shown] by camping as one, the time has come to give them My Torah.

Your Peace Chapter Navigator

1. Go through the list of commandments and explain what each one has to do with peace.
2. Can't people be undivided and not be peaceful? What peace is there in unity?

Adoniahu was killed because he created quarrels and it is permitted to slander such people, as Nathan the Prophet did to Bathsheba, "...I will come in after you and confirm your words." (Kings I 1:14) And Rebbe said, "Lying is always forbidden except where the purpose is to bring peace between two parties."

Your Peace Chapter Navigator

1. Why is peacemaking not an option here? Won't rebuking just make things worse?

Bar Kapara said, "How great is peace that even the Torah has stretched the truth in order to bring peace between Abraham and Sarah. As it is written, "And Sarah laughed to herself saying...my master is old..." (Genesis 18) And later it is written, [that she said] "And I am old."

Your Peace Chapter Navigator

1. Do you agree that truth should be sacrificed for peace?
2. Can peace be built on falsehood?

Rabbi Yehoshua said: How great is peace, for the name of the Holy One, blessed be He, is peace, as it is said, "And he (Gideon) called [Him] God of Peace." (Judges 6:24)

Rabbi Hiyya bar Aba said: Therefore, it is forbidden to greet (lit. to ask about the shalom, well-being) of someone in a polluted place. Why? Because it is written, "So Gideon built there an altar to the Lord and called it God of Peace." (Judges 6:24, read literally) If an altar which does not eat, drink, or smell, and is built only for the atonement of Israel, is called "Peace," how much more so is the one who loves and pursues peace, who offers and returns greetings, and who makes peace between Israel and their Father in heaven?

Rabbi Yossi Hagalili says: Even the Messiah's name is "Shalom," as it is said, "(He has been named 'The Mighty God is planning grace;) the Eternal Father, a peaceable ruler (Sar Hashalom)." (Isaiah 9:6)

Your Peace Chapter Navigator

1. How does Rabbi Yehoshua prove that peace is a Name of God?
2. Rabbi Hiyya Bar Aba derives a law from this. How has he made a mere greeting of a friend a sacred occasion?

Genesis Rabba 38:6

Rebbe (Yehuda Hanassi) said: How great is peace, for even if Israel practice idolatry but manage to maintain peace among themselves, the Holy One, blessed be He, says, so to speak, "I have no dominion over them" ; for it is said, Ephraim is united in idol-worship; let him alone (Hos. 4:17). But when their hearts are divided, what is written? Their heart is divided; now shall they bear their guilt. (Ibid10: 2). So, here you learn how great is peace and how despised is discord.

Your Midrash Navigator

1. What does it mean for God to appreciate the unity of a blatant rebellion?

Babylonian Talmud, Gitin 61a

The Rabbis taught: One sustains the gentile poor with the Jewish poor, visits the gentile sick with the Jewish sick, and buries the gentile dead with the Jewish dead, because of ways of peace.

Every controversy that is in the name of heaven, will endure in the end; but one that is not in the name of heaven, in the end will not endure.

Which is the [kind of] controversy that is in the name of heaven? Such as was the controversy between Hillel and Shammai; and which is the [kind of] controversy that is not in the name of heaven? Such as was the controversy of Korach and all his congregation.

Your Mishna Navigator

1. The Mishna defines what is considered a controversy that is in the name of heaven by saying Hillel and Shammai exemplify this principle.
2. Take your Bronfman Bibles and look up Numbers (Bamidbar) Chapter 16. This is the Korach controversy. Why is this challenge not "in the name of heaven"?
3. Why is it considered a good thing that certain disputes endure?
4. Would it not be better for these disagreements to be reconciled?

A Word

We are not pleased that never-ending controversies exist, but if they exist for the sake of heaven then it is believed that each opinion has merit. Therefore each opinion will be sustained in the end.

We are taught that intent is just as important as talent. For words of Torah to last, it is not enough to be brilliant. One must also be pure.

These are the generations of the heavens and of the earth when they were created, in the day that the YHVH ELoHYM made the earth and the heavens.

Your Midrash Navigator

The Divine Name ELoHYM usually refers to God as Judge throughout the Torah, even human judges are sometimes referred to as ELOHYM. This fact is not lost on the rabbis and is the key to understanding why the Divine ineffable Name YHVH is inserted in the concluding verse.

Midrash Rabbah – Genesis 12:15

"These are the generations of the heavens and of the earth when they were created, in the day that the YHVH ELoHYM made the earth and the heavens," [Why does the creation begin with the Divine Name ELoHYM as the Creator and end with two Names, YHVH ELoHYM when concluding the creation story? The Midrash explains:] This may be compared to a king who had some empty glasses. The King wondered: ' If I pour hot water into them, they will burst; if, however, I pour cold water, they will contract [and shatter]. ' What then did the king do? He poured in a mixture of hot and cold water so the glasses would remain whole. So, said the Holy One: "If I create the world on the basis of mercy alone, its sins will be oppressive; on the basis of judgment alone, how would the world be able to exist?. I will create it with justice and mercy together and then, maybe, it will be able to stand!" That is why the Name YHVH is added to the Name ELoHYM.

Your Midrash Navigator

1. Did God make a mistake the first time around?

Values of Our Fathers 1:2

Shimon HaTzadik was one of the last living members of the "Great Assembly." He used to say: The world stands on three things. On Torah. On Service. On acts of Lovingkindness.

Tanach - Psalms Chapter 85

1. To the chief Musician, A Psalm for the sons of Korah.
2. (K) Lord, you have been favorable to your land; you have brought back the captivity of Jacob.
3. You have forgiven the iniquity of your people, you have pardoned all their sin. Selah.
4. You have withdrawn all your wrath; you have turned from the fierceness of your anger.
5. Restore us, O God of our salvation, and cease your anger toward us.
6. Will you be angry with us for ever? Will you draw out your anger to all generations?
7. Will you not revive us again, that your people may rejoice in you?
8. Show us your loving kindness, O Lord, and grant us your salvation.
9. I will hear what God the Lord will speak; for he will speak peace to his people, and to his pious ones; but let them not turn back to folly.
10. Surely his salvation is near to those who fear him; that glory may dwell in our land.11. Loving kindness and truth meet; righteousness and peace kiss (confront) each other.
12. Truth shall spring from the earth; and righteousness shall look down from heaven.
13. Also, the Lord shall give that which is good; and our land shall yield her produce.
14. Righteousness shall go before him; and walk in the way of his steps.

Your Psalm Navigator

1. Look at verses 11 and 12. Why are lovingkindness and truth seen as opposites?
2. How do you understand verse 12? What is the relationship between truth and righteousness?

Midrash Rabbah – Genesis 8:5

"Rabbi Simon said,"At the moment the Holy One chose to create the first ADaM the ministering angels broke up into factions. Some of them said, "Create him;" while others said, "Don't do it." Thus it is written: "Lovingkindness and truth will meet, righteousness and peace will kiss.;" (Psalms 85:11)

Lovingkindness said: Create him, for he will do acts of lovingkindness.Truth said: Don't create him, for he is drenched in lies.Righteousness said: Create him, for he will do much Tzedaka.Peace said: Don't do it, for he is essentially quarrelsome.

What did the Holy One do? He took Truth and cast it toward the earth.
Thus it is written, "And truth will be cast to the earth." (Daniel 8:12)

The ministering angels said: Sovereign of the Universe, Why do You shame the leader of Your court? Let truth rise from the earth. Thus it is written, "Truth will arise from the earth." (Psalms 85:12)

Your Midrash Navigator

1. This Midrash serves as a creative way for understanding verses 11 and 12 in Psalm 85. They see the meeting of lovingkindness and truth and righteousness and peace as suggesting a narrative between God and angels. How did you understand these verses before you read the Midrash?
2. What does it mean that truth was given to the earth and rises from it?

17. Your heart was raised because of your beauty, you have corrupted your wisdom for the sake of your splendor; I have cast you to the ground, I have laid you before kings, that they may behold you.

Psalms 101:5

5. I will cut off whoever secretly slanders his neighbor; I will not endure the man who has a haughty look and an arrogant heart.

Your Psalm Navigator

1. Does slandering in secret have any relationship to arrogance?

Proverbs 5:16

5. Everyone who is proud in heart is an abomination to the Lord; those who join hands shall not be cleansed.

Midrash Rabbah - Mishlei Chapter 13 Section 3

Everyone who is proud in heart is an abomination to the Lord: Anyone who is arrogant before His Creator, will not be cleansed from the judgement of Hell. Rabbi Simon said: Anyone who is lowly in spirit, and is concerned in his heart to walk in the ways of the Holy One, he will be guaranteed that the Holy One will prepare his steps. As it is written: "The heart of the human will consider his way and the Lord will prepare his steps." (Proverbs 16:9)

Your Midrash Navigator

1. Why is arrogance antithetical to being close to God?

Babylonian Talmud, Sotah 5a-b

Rabbi Alexandri said: Every man in whom there is haughtiness of spirit, will be disturbed by the slightest wind. As it is said: But the wicked are like the troubled sea If the sea, which contains so many quarters of gallons of water, is ruffled by the slightest wind, how much more so a human being who contains but one quarter of a gallon.

Rabbi Hiyya b. Ashi said in the name of Rav: A disciple of the Sages should possess an eighth [of pride]. Rav Huna the son of R. Joshua said: [This small amount of pride] crowns him like the awn of the grain. Raba said: [A disciple of the Sages] who possesses [haughtiness of spirit] deserves excommunication, and if he does not possess it he deserves excommunication. Rabbi Nahman bar Isaac said: He should not possess it or part of it; as it is written: "Every one that is proud in heart is an abomination to the Lord!" (Proverbs 16:5)

Hezekiah said: A man's prayer is not heard unless he makes his heart [soft] like flesh; as it is said , "And it shall come to pass, that from one new moon to another, shall all flesh come to worship, etc" (Isaiah 66:23) Rabbi Zera said: Concerning flesh it is written: And it is healed; but it is not written concerning man, And he is healed.

Rabbi Johanan said: The word for man [ADaM] is an acronym and indicates dust (Afar), blood (Dam) and gall (Marah); the word for flesh [BaSaR] indicates shame (Bushah), stench (Serucha) and worm (Rima). Some declare that [instead of stench (Serucha) we should have the word] Sheol, (hell) since its initial letter corresponds.

Your Talmud Navigator

1. There are many opinions about arrogance in these passages, which ones resonate with you?
2. Why do you think there are so many opinions?

Maimonides, Laws of Behavior 2:3

There are behaviors which a person is prohibited from doing even moderately. Instead he would distance himself from them in the most extreme fashion. An example of this is arrogance. For it is not sufficient for a person to be only humble, but he must be of lowly spirit, and his spirit should be very low, therefore it is written about Moshe our teacher that he was "very humble" instead of merely stating he was "humble".

Therefore, our sages commanded us to be of extremely lowly spirit, and they also said, "that anyone who has a haughty heart has committed heresy, as it is written: "With the haughtiness of your heart you have forgotten the Lord your God."

It was also stated, "A ban should be placed on the scholar who exhibits a haughty spirit"--even if only a little bit...

Your Maimonides Navigator

1. Maimonides only quotes one opinion from the Talmud. He is of the opinion that even a little pride or haughtiness is a negative quality. Do you agree?
2. Can you define haughtiness from the perspective of Maimonides?

Buy the truth, and sell it not; also wisdom, and instruction, and understanding.
Your Proverbs Navigator
1. How does one buy truth?
2. If one is not supposed to sell, from whom does one buy it?

Babylonian Talmud, Shabbat 10a

Rabbi Hiyya Bar Rav from Difti taught them: "And the people stood with Moshe from morning until evening." (Exodus 18) Does it make sense that Moshe judged the whole day? When did he learn his Torah?

Rather it comes to teach you that any judge who judges truthfully for even an hour--the verse sees him as if he were a partner of the Holy One in the creation of the world. Here it is written: "And the people stood with Moshe from morning until evening." and there it is written: "And there was morning and there was evening, one day."

Your Talmud Navigator

1. Is it in a judge's power to judge truthfully?
2. What does truth have to do with creation?

Values of Our Fathers

Rabban Shimon Ben Gamliel said, "The world is sustained by three things, by justice, by truth and by peace. As it has been stated: Speak every man the truth to his neighbor; execute the judgment of truth and peace in your gates. (Zechariah 8:16)

The Peace Chapter

Rav Muna said: These three things are actually one. When justice is done, truth is served and peace is achieved, as it is written: "These are the things that you shall do; Speak every man the truth to his neighbor; execute the judgment of truth and peace in your gates." (Zechariah 8:16)

Your Peace Chapter Navigator
1. How does Rav Muna understand the Mishnah in Values of Our Fathers?
2. Do you agree with his formula?

Values of Our Fathers Chapter 5 Mishnah 7

[There are] seven things [characteristic] in someone unrefined and seven in a wise person: a wise man speaks not before one who is greater than he in wisdom, and does not interrupt his fellow; and is not hasty to answer; he asks in accordance with the subject-matter, and he answers in accordance with the accepted decision; and he speaks of the first [point] first, and of the last [point] last; and concerning that which he has not heard, he says: I have not heard; and he acknowledges the truth. The reverse of these [qualities are characteristic] in an unrefined person.

Psalm 85

1. To the chief Musician, A Psalm for the sons of Korah.
2. (K) Lord, you have been favorable to your land; you have brought back the captivity of Jacob.
3. You have forgiven the iniquity of your people, you have pardoned all their sin. Selah.
4. You have withdrawn all your wrath; you have turned from the fierceness of your anger.
5. Restore us, O God of our salvation, and cease your anger toward us.
6. Will you be angry with us for ever? Will you draw out your anger to all generations?
7. Will you not revive us again, that your people may rejoice in you?
8. Show us your loving kindness, O Lord, and grant us your salvation.
9. I will hear what God the Lord will speak; for he will speak peace to his people, and to his pious ones; but let them not turn back to folly.
10. Surely his salvation is near to those who fear him; that glory may dwell in our land.11. Loving kindness and truth meet; righteousness and peace kiss (confront) each other.
12. Truth shall spring from the earth; and righteousness shall look down from heaven.
13. Also, the Lord shall give that which is good; and our land shall yield her produce.
14. Righteousness shall go before him; and walk in the way of his steps.

Your Midrash Navigator

In the creation story it says when ELoHYM introduces the idea to create man, the Torah states, "And ELoHYM said, Let Us make ADaM in Our own image and Our own likeness." (Genesis 1:26) Note that the Name of God ELoHYM is plural and that ELoHYM refers to Himself as ;"Us;" and ;"Our;" The following Midrash identifies who God was talking to when God decided to create the first human.

Midrash Rabbah - Genesis 8:5

"Rabbi Simon said, "At the moment the Holy One chose to create the first ADaM the ministering angels broke up into factions. Some of them said, ;"Create him;" while others said, "Don't do it." Thus it is written: "Lovingkindness and truth will meet, righteousness and peace will kiss." (Psalms 85:11)

Lovingkindness said: Create him, for he will do acts of lovingkindness.Truth said: Don't create him, for he is drenched in lies.Righteousness said: Create him, for he will do much Tzedaka.Peace said: Don't do it, for he is essentially quarrelsome.

What did the Holy One do? He took Truth and cast it toward the earth.
Thus it is written, ;"And truth will be cast to the earth.;" (Daniel 8:12)

The ministering angels said: Sovereign of the Universe, why do You shame the leader of Your court? Let truth rise from the earth. Thus it is written, "Truth will arise from the earth." (Psalms 85:12)

Your Midrash Navigator

Notice that the narrative is actually structured by a creative reading of the two verses of Psalms 85:11-12. So these verses in Psalms are being used as a commentary on the verse in Genesis "Let Us make ADaM in Our own image and in Our own likeness."

1. What does it mean that we consider compassion and truth to be opposite?
2. How do we understand that people are the enemies of truth and peace and the friends of compassion and righteousness.
3. What is the significance of truth being cast to the ground and then flourishing from the earth?
4. Is "truth" sacrificed for "lovingkindness and righteousness?"

Babylonian Talmud Ta'anit 8a

Rabbi Ami said: The rains come because of those who keep their word. As it is written: Truth will flourish from the earth and righteousness will be observed from the heavens. (Psalms 85:12) Rabbi Ami also said: Come and see how great those who keep their word are. From where do we know this, from the rat and the pit.

Rashi On This Passage

The rat and the pit-- that killed two people. An incident where a young man gave his word to a young woman that he would marry her. She said: Who will bear witness? All that was there was a weasel and a pit. The young man said "Let the weasel and the pit be witnesses." Afterwards he forgot his promise and married someone else, and he gave birth to two sons. One fell in a pit and died and the other was bitten by a weasel and died.
His wife asked: what has happened that our children die these bizarre deaths? He then remembered and told her this story.

Your Talmud Navigator

1. What's the relationship between trustworthiness and "karma" in this story?
2. What does that have to do with rain?

4. You shall not make for you any engraved image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth;
5. You shall not bow down yourself to them, nor serve them; for I the Lord your God am a jealous God, visiting the iniquity of the fathers upon the children to the third and fourth generation of them that hate me.

Your Torah Navigator

1. Why is it appropriate for God to be "jealous"?

Exodus 34:14

4. For you shall worship no other god; for the Lord, whose name is Jealous, is a jealous God.

Your Torah Navigator

1. What is the relationship between jealousy and fidelity?

Numbers 5:11-31

11. And the Lord spoke to Moses, saying,
12. Speak to the people of Israel, and say to them, If any man's wife goes astray, and
commits a trespass against him,
13. And a man lies with her carnally, and it is hidden from the eyes of her husband, and this is kept undetected, and she is defiled, and there is no witness against her, since she was not caught in the act;
14. And the spirit of jealousy comes upon him, and he is jealous of his wife, and she is defiled; or if the spirit of jealousy comes upon him, and he is jealous of his wife, and she is not defiled;
15. Then shall the man bring his wife to the priest, and he shall bring her offering for her, the tenth part of an ephah of barley meal; he shall pour no oil upon it, nor put frankincense on it; for it is a offering of jealousy, an offering of memorial, bringing iniquity to remembrance.
16. And the priest shall bring her near, and set her before the Lord;
17. And the priest shall take holy water in an earthen utensil; and of the dust that is in the floor of the tabernacle the priest shall take, and put it into the water;
18. And the priest shall set the woman before the Lord, and loosen the hair of the
woman's head, and put the offering of memorial in her hands, which is the meal offering
of jealousy; and the priest shall have in his hand the bitter water that causes the curse;
19. And the priest shall charge her by an oath, and say to the woman, If no man has lain with you, and if you have not gone astray to uncleanness with another instead of your husband, be you free from this bitter water that causes the curse;
20. But if you have gone astray with another instead of your husband, and if you are defiled, and some man has lain with you other than your husband;
21. Then the priest shall charge the woman with an oath of cursing, and the priest shall say to the woman, The Lord make you a curse and an oath among your people, when the Lord makes your thigh fall away, and your belly swell;
22. And this water that causes the curse shall go into your bowels, to make your belly swell, and your thigh to fall away; And the woman shall say, Amen, amen.
23. And the priest shall write these curses in a book, and he shall blot them out with the bitter water;
24. And he shall cause the woman to drink the bitter water that causes the curse; and the water that causes the curse shall enter into her, and become bitter.
25. Then the priest shall take the meal offering of jealousy from the woman's hand, and
shall wave the offering before the Lord, and offer it upon the altar;
26. And the priest shall take a handful of the offering, its memorial, and burn it upon the altar, and afterward shall cause the woman to drink the water.
27. And when he has made her drink the water, then it shall come to pass, that, if she is defiled, and has trespassed against her husband, that the water that causes the curse shall enter into her, and become bitter, and her belly shall swell, and her thigh shall fall; and the woman shall be a curse among her people.
28. And if the woman is not defiled, but is clean; then she shall be free, and shall conceive seed.
29. This is the Torah of jealousies, when a wife goes astray with another instead of her husband, and is defiled;
30. Or when the spirit of jealousy comes upon him, and he is jealous over his wife, and shall set the woman before the Lord, and the priest shall execute upon her all this Torah.
31. Then shall the man be guiltless from iniquity, and this woman shall bear her iniquity.

Your Torah Navigator

1. Everyone knows this is a difficult passage which presents difficulties for modern sensibilities. What is the Torah trying to achieve through this ritual?
2. Why is God's Name erased on a piece of parchment, what does that symbolize?
3. Is God humiliated too by this ritual?
4. What does this chapter say about the nature of jealousy?

Numbers 25:10-12

10. And the Lord spoke to Moses, saying,
11. Phinehas, the son of Eleazar, the son of Aaron the priest, has turned my anger away from the people of Israel, while he was zealous for my sake among them, that I consumed not the people of Israel in my jealousy.
12. Therefore say, Behold, I give to him my covenant of peace.

Your Torah Navigator

1. In Hebrew, jealous and zealous come from the same root. What is the relationship between the two qualities?

Proverbs 14:30

A sound heart is the life of the flesh; but envy is the rottenness of the bones.

Proverbs 27:4

Wrath is cruel, and anger is overwhelming; but who is able to stand before envy?

Your Bible Navigator

1. Why is envy considered worse than wrath or anger?
2. What does it mean that envy "is the rottenness of the bones"?

Values of Our Fathers 4:21

Rabbi Elazar HaKapar said: Jealousy, desire, and honor take a person out of this world.

Your Values of Our Fathers Navigator

1. What does it mean that these things take you out of the world?

Numbers Rabba 9:20

R. Zechariah, the son-in-law of R. Levi, related the following incident: R. Meir used to hold regular classes in the synagogue every Sabbath eve. A certain woman was present who regularly came to listen to him. On one occasion he went later than expected. When she arrived home she found the lights out. Her husband asked her: "Where have you been?" She told him: "I have been listening to a class." He replied : "You may not enter this house until you go and spit in the face of the teacher."
Through the Holy Spirit Rabbi Meir witnessed this. He then pretended to be suffering from pain in the eyes, and announced: 'If there is any woman skilled in whispering charms for the eyes, let her come and whisper.' Her neighbors related this to her and said: 'This is a chance for you to return home. Pretend you are a charmer and spit into his eyes [which was part of the charm]." When she came to him he said to her: "Are you skilled in whispering charms for the eyes?"

Daunted by his presence she answered in the negative. He said to her: "Never mind, spit into this one seven times and it will get better." After she had spat he said to her: "Go and tell your husband: "You bade me do it only once; see, I have spat seven times!"

His disciples said to him: ' Master! Are the words of the Torah to be treated with such contempt as this? Had you told us, would we not have sent and fetched the man and given him a flogging on the bench and forced him to become reconciled with his wife? ' Said he to them: 'The dignity of Meir ought not to be greater than that of his Divine Master.

If in the case of [the Sotah ritual where a woman was suspected of infidelity] the Holy Name which is so sacred, is to be blotted out in water because the Torah wishes to bring peace between a husband and his wife, what does the dignity of Meir matter?

Your Midrash Navigator

1. Who is humiliated in this story?
2. Why is this ironic?
3. Has Rabbi Meir innovated a new ritual for suspicious husbands?

You should not go tell tales among the people, neither should you stand aside while evil befalls your friend, I am the Lord, your God.

Maimonides, Book of Commandments, neg. 297

You should not stand aside while evil befalls your friend (Leviticus 19:16): We have already stated that withholding testimony falls under the rubric of this injunction, since the individual sees the money of his friend being lost, and he is able to recover it for him through the telling over of the truth. [Thus, withholding testimony is a transgression] as it says, If he doesn't tell, and brings transgression upon himself (Leviticus 5:1). And in the language of the Sifra: "From where do we know that if a person knows testimony, that he is not allowed to stay silent? From the Torah in which it is written, You should not stand aside while evil befalls your friend (Leviticus 19:16)."

Your Bible Navigator

1. What are the two different parts of the verse telling us? Why do you think that they were put into the same verse?
2. How does Maimonides understand the second part of the verse? How does this affect the way that the verse is understood?

Babylonian Talmud, Pesachim 113b

Three types of people God Hates:
One who speaks one thing with his mouth and another in his heart.
One who knows testimony for his friend but does not testify for him.
One who testifies alone that he saw his friend engage in illicit sexual relationships.

Tuviah sinned and Zigud came alone and testified before Rav Papa [whereupon] Rav Papa had Zigud punished. Zigud exclaimed, "Tuviah sinned and Zigud is punished!?" Rav Papa answered back, "Yes because it is written, One witness should not rise up against a man (Deuteronomy 19:15). Since you testified against him alone, you have only succeeded in bringing him into ill repute."

Your Talmud Navigator

1. Why do you think that God hates these three different types of people? Do you think that they deserve God's hatred?
2. What does the story of Zigud and Tuviah tell us about why a person who testifies alone in court cases concerning illicit sexual relationships deserves God's hatred?
3. Can you find a parallel between the verse in Leviticus and the different things that God hates? What kinds of tensions between a responsibility to tell and responsibility to keep silent come out of both the verse in Leviticus and the passage in the Babylonian Talmud?
4. If you were writing laws for when a person must speak up, and when a person must keep silent, how would you resolve these tensions?

Chafetz Chaim, Laws of Slander, Rule 10

Rabbi Yisrael Meir HaCohen was a rabbinic master who lived at the turn of the century. He was known by the moniker, the Chafetz Chaim, after the title of his classic volume which dealt definitively with the laws of permitted and forbidden speech.

(Karra, Jason, and Laura are fictional names)
If Karra sees Jason doing a despicable act against Laura: For example Jason is stealing from, oppressing, vandalizing, embarrassing, or causing pain and suffering to Laura, whether Laura knows about it or not, and Karra is sure that she can't turn Jason from, or that Jason won't make up for, his actions, then Karra, even if she alone witnessed Jason's actions, is allowed to tell others in order to help Laura, and in order to erase these evil deeds from the midst of humanity. But Karra must be careful to observe these seven qualifications:

1. Karra must have seen Jason's actions firsthand, and not have come into knowledge of them through hearsay, or Karra must investigate the matter to carefully verify the truth behind the rumors.
2. Karra must be careful not to rashly label Jason's actions as "robbery" or "vandalization," but must carefully investigate the matter in order to determine whether Jason's actions are indeed to be considered "robbery" or "vandalization" according to the letter of the law.
3. Karra must admonish Jason in a gentle tone because maybe she could turn him away from his evil ways. However, if Jason refuses to listen, then Karra should publicly reveal Jason's actions and what he intends to do to Laura.
4. Karra must be careful, in telling over the matter, not to inflate Jason's actions more than they really are.
5. Karra must tell over the matter in good faith, and not in order to derive enjoyment from destroying Jason through the revelation, or out of personal hatred for him.
6. If Karra is able to thwart Jason's actions through some other method, (Karra doesn't really need to accomplish this by slandering Jason) then she is forbidden to tell.
7. Karra should not cause more damage to Jason through her telling than she would have if she had testified in court.

Your Chafetz Chaim Navigator

1. How does the Chafetz Chaim resolve the tensions within the verse from Leviticus and within the passage from the Talmud? Would you have resolved them the same way?
2. What factors does the Chafetz Chaim include in his laws of slander that didn't come out of the verse in Leviticus or the passage in the Babylonian Talmud? Do you also find these factors important?
3. Do these laws have any relevance to you? When?

1. And the Lord spoke to Moses, saying,
2. Speak to all the congregation of the people of Israel, and say to them, You shall be holy; for I the Lord your God am holy.
3. You shall revere every man his mother, and his father, and keep my sabbaths; I am the Lord your God.
4. Turn you not to idols, nor make to yourselves molten gods; I am the Lord your God.
5. And if you offer a sacrifice of peace offerings to the Lord, you shall offer it of your own will.
6. It shall be eaten the same day you offer it, and on the next day; and if anything remains until the third day, it shall be burned in the fire.
7. And if it is eaten at all on the third day, it is abominable; it shall not be accepted.
8. Therefore every one who eats it shall bear his iniquity, because he has profaned the consecrated thing of the Lord; and that soul shall be cut off from among his people.
9. And when you reap the harvest of your land, you shall not reap to the very corners of your field, nor shall you gather the gleanings of your harvest.
10. And you shall not glean your vineyard, nor shall you gather every grape of your vineyard; you shall leave them for the poor and stranger; I am the Lord your God.
11. You shall not steal, nor deal falsely, nor lie one to another.
12. And you shall not swear by my name falsely, nor shall you profane the name of your God; I am the Lord.
13. You shall not defraud your neighbor, nor rob him; the wages of he who is hired shall not remain with you all night until the morning.
14. You shall not curse the deaf, nor put a stumbling block before the blind, but shall fear your God; I am the Lord.
15. You shall do no unrighteousness in judgment; you shall not respect the person of the poor, nor honor the person of the mighty; but in righteousness shall you judge your neighbor.
16. You shall not go up and down as a slanderer among your people; nor shall you stand against the blood of your neighbor; I am the Lord.
17. You shall not hate your brother in your heart; you shall reason with your neighbor, and not allow sin on his account.
18. You shall not avenge, nor bear any grudge against the children of your people, but you shall love your neighbor as yourself; I am the Lord.
19. You shall keep my statutes. You shall not let your cattle breed with a different kind; you shall not sow your field with mixed seed; nor shall a garment mixed of linen and woollen come upon you.
20. And whoever lies carnally with a woman, who is a slave betrothed to a man, and not wholly redeemed, nor freedom given her; inquiry shall be made; they shall not be put to death, because she was not free.
21. And he shall bring his guilt offering to the Lord, to the door of the Tent of Meeting, a ram for a guilt offering.
22. And the priest shall make an atonement for him with the ram of the guilt offering before the Lord for his sin which he has done; and the sin which he has done shall be forgiven him.
23. And when you shall come into the land, and shall have planted all kinds of trees for food, then you shall count its fruit as uncircumcised; three years shall it be uncircumcised to you; it shall not be eaten.
24. But in the fourth year all its fruit shall be holy for praise giving to the Lord.
25. And in the fifth year shall you eat of its fruit, that it may yield to you its produce; I am the Lord your God.
26. You shall not eat any thing with the blood; nor shall you use enchantment, nor observe times.
27. You shall not round the corners of your heads, nor shall you mar the corners of your beard.
28. You shall not make any cuttings in your flesh for the dead, nor print any marks upon you; I am the Lord.
29. Do not prostitute your daughter, to cause her to be a harlot; lest the land fall to harlotry, and the land become full of wickedness.
30. You shall keep my sabbaths, and reverence my sanctuary; I am the Lord.
31. Regard not those who are mediums, nor seek after wizards, to be defiled by them; I am the Lord your God.
32. You shall rise up before the hoary head, and honor the face of the old man, and fear your God; I am the Lord.
33. And if a stranger sojourns with you in your land, you shall not wrong him.
34. But the stranger who dwells with you shall be to you as one born among you, and you shall love him as yourself; for you were strangers in the land of Egypt; I am the Lord your God.
35. You shall do no unrighteousness in judgment, in measures of length, of weight, or quantity.
36. Just balances, just weights, a just ephah, and a just hin, shall you have; I am the Lord your God, which brought you out of the land of Egypt.
37. Therefore shall you observe all my statutes, and all my judgments, and do them; I am the Lord.

Your Torah Navigator

1. Is being "Holy" a separate commandment, or do all the commandments that follow constitute a definition for what being "Holy" is?
2. Why are we given this list of do's and don'ts if the last verse in the chapter states that we should "observe all my statutes..."? What's special about the commandments elucidated in Leviticus 19?

Rashi on Leviticus 19:2

Speak to all of the community of the children of Israel: This is to teach that this chapter was said in front of the whole community, because most of the body of the Torah hinges upon it. (Midrash Leviticus Rabba 24:5)

You shall be holy: You should keep distant from sin and licentiousness, for wherever you find decrees against sexual misconduct you find holiness.(Ibid 24:6)

Nachmanides on Leviticus 19:2

"You should keep distant from sin and licentiousness, for wherever you find decrees against sexual misconduct you find holiness." (Rashi) However, the Midrash in Torat Kohanim (Parsha 1:2) says that "You should keep yourself distant." Similarly (Torat Kohanim 12:3) it says, "And you should make yourselves holy, and you will be holy, for I am holy..." Just as I am holy, so you shall be holy, just as I separate myself, so you should separate yourselves:

In my opinion, the separation being discussed here is not to separate oneself from licentious behavior as Rashi maintains, but rather this separation is the one referred to throughout the Talmud. Thus the rabbis are always referred to as "Prushim", those who separate themselves.

The issue is that the Torah forbade certain sexual conduct, and prohibited certain foods and drink It also permitted intercourse between husband and wife, and the consumption of meat and wine. This might allow a person to act licentiously with his wife, or his many wives, and to be a glutton for meat and drink, and speak vulgarly as his heart desires. For the Torah does not forbid any of these things, and he would be allowed to be a vile disgusting person with the Torah's permission.

Your Torah Commentator Navigator

1. Why does Nachmanides disagree with Rashi?
2. When you read the first two verses of Leviticus 19 in the greater context of the whole chapter, which commentator makes more sense Rashi or Nachmanides? Why?

Rabbi Akiva said, "Lucky you, Israel! See before whom you get to purify yourselves? Your father in Heaven! As it is written, 'And I threw pure water on you and you were purified.' (Ezekiel 36:25) And it is written, 'The Mikvah (ritual bath) for Israel is God.' (Jeremiah 17:13) Just as a Mikvah purifies those who need it, so does the Holy One purify Israel."

Your Mishna Navigator

1. How does the second verse enhance our understanding of the "purification process?"
2. What does it mean that God is a "Mikvah?"
3. According to Rabbi Akiva what kind of a day is Yom Kippur? A happy day, or a sad one?

A Word

It is customary to have a festive meal before the fast begins. We are told that eating in this celebratory manner is tantamount to having fasted two days instead of one. Why is this?

In the verses that refer to Yom Kippur in Leviticus, we are told that Yom Kippur occurs on the 10th of Tishrei and then a few verses later we are told that it begins on the 9th of Tishrei. The Talmud says anyone who eats and celebrates on the ninth, the verse sees that as if they had fasted on the 9th and the 10th of Tishrei.

This is a good deal, but it doesn't make any sense. It would be more sensible to say one should either fast two days, or be able to choose which day of the two one should fast.

The Sefat Emet (a 19th century Hasidic Master) said the following, "Yom Kippur is a day when we literally enter the world to come. We immerse ourselves in the Holy One as Rabbi Akiva says, but our physical limitations keep us from having the total experience of 'another world.' We become weak when we are without food or drink. On the afternoon before Yom Kippur we celebrate as though it was any other Yom Tov and the two experiences together will bring us to that other-worldly experience."

Yom Kippur is not only a day of catharsis, it is also a day of the spirit. It is the day we reach beyond the moment and immerse ourselves totally in the "mikvah" that is God.

1. And Miriam and Aaron spoke against Moses because of the Kushite woman whom he had married; for he had married a Kushite woman.
2. And they said, Has the Lord indeed spoken only by Moses? has he not spoken also by us? And the Lord heard it.3. And the man Moses was very ANaV (humble), more than any other men, which were upon the face of the earth.
4. And the Lord spoke suddenly to Moses, and to Aaron, and to Miriam, Come out you three to the Tent of Meeting. And the three came out.
5. And the Lord came down in the pillar of the cloud, and stood in the door of the Tent, and called Aaron and Miriam; and they both came forth.
6. And he said, Hear now my words; If there is a prophet among you, I the Lord will make myself known to him in a vision, and will speak to him in a dream.
7. Not so with my servant Moses, for he is the trusted one in all my house.
8. With him I speak mouth to mouth, manifestly, and not in dark speech; and he behold the form of the Lord. Why then were you not afraid to speak against my servant Moses?
9. And the anger of the Lord was kindled against them; and he departed.

Your Torah Navigator

1. In this context, define what anav (humble) means.
2. What does Moshe's being anav explain in this context?
3. Do you think that Moshe should be applauded for not speaking up for himself?

Proverbs 22:4

ANaVa (humility) is followed by fear of God, wealth and honor and life.

Your Proverbs Navigator

1. Why is anava a prerequisite for fear of heaven?

Mishnah Sota Chapter 9 Mishnah 15

Rabbi Pinchas Ben Yair said: Diligence leads to cleanliness, cleanliness leads to purity, and purity leads to separateness, and separateness leads to holiness, and holiness leads to humility, and humility leads to dread of sin, and dread of sin leads to piety, and piety leads to the Holy Spirit, and the Holy Spirit leads to the resurrection of the dead, and the resurrection of the dead will come with Elijah the Prophet, may he be remembered for good, Amen.

Babylonian Talmud, Shabbat 30b-31a

Our Rabbis taught: A man should always be humble like Hillel, and not impatient like Shammai. It once happened that two men made a wager with each other, saying, He who goes and makes Hillel angry shall receive four hundred zuz. Said one, I will go and incense him. That day was the Sabbath eve, and Hillel was washing his head. He went and passed by the door of his house, and called out, Is Hillel here, is Hillel here? Thereupon he robed and went out to him, saying, My son, what do you require? I have a question to ask, said he. Ask, my son, he prompted. Thereupon he asked: Why are the heads of the Babylonians round? My son, you have asked a great question, replied he: because they have no skillful midwives. He departed, tarried a while, returned, and called out, Is Hillel here; is Hillel here? He robed and went out to him, saying, My son, what do you require? I have a question to ask, said he. Ask, my son, he prompted. Thereupon he asked: Why are the eyes of the Palmyreans bleared? My son, you have asked a great question, replied he: because they live in sandy places. He departed, tarried a while, returned, and called out, Is Hillel here; is Hillel here? He robed and went out to him, saying, My son, what do you require? I have a question to ask, said he. Ask, my son, he prompted. He asked, Why are the feet of the Africans wide? My son, you have asked a great question, said he; because they live in watery marshes. I have many questions to ask, said he, but fear that you may become angry. Thereupon he robed, sat before him and said, Ask all the questions you have to ask. Are you the Hillel who is called the leader of Israel? Yes, he replied. If that is you, he retorted, may there not be many like you in Israel. Why, my son? queried he. Because I have lost four hundred zuz through you, complained he. Be careful of your moods, Hillel answered. Hillel is worth it that you should lose four hundred zuz and yet another four hundred zuz through him, yet Hillel shall not lose his temper.

Menorat Hame'or
Written by Isaac Abuab I (lived at the end of the 14th Century)

Menorat Hameor has gone through over seventy printings over the past four hundred and fifty years. This passage is taken from the seventh section of the book, appropriately entitled, The Seventh Candle, Concerning Anava.

How great is humility? So great that the Holy One singles it out to glorify and praise it, as it is written in the Tractate of Megilla (31a). Rabbi Yochanan says: Wherever one finds the might of the Holy One, he also finds His humility. This is found in the Torah and is repeated in the Prophets and repeated again in the Writings of the Bible, In the Torah it is written: For the Lord Your God is the God of gods, and the Lord of lords..." (Deuteronomy 10:7) This verse is followed by, "...who does justice for the orphan and the widow."

In the Prophets it is written: For God says High and exalted He dwells forever..." (Isaiah 57:15) This is immediately followed by "...and the downtrodden and dispirited will be revived..."

In the Writings it is written: "...extol him who rides on the clouds; his name is the Lord" (Psalms 68:5) which is followed by, "...father of orphans and judge to the widows..."

Thus a person has to imitate the qualities of his Creator with all his might, in order to ascend to the highest rung and cling to humility. This will entitle him to be loved by God and people as well. When a person grasps on to the quality of humility, he will distance himself from much of the filth found in humanity, and he will hasten to the qualities of holiness, purity and abstinence, for humility is recognized through five things:

1. He should forgive those who have wronged him and he could even go so far as to pay him, as it is written: "Do not say just as he has done to me I will do to him, I will return to the man as he has done. (Proverbs 24:29) Because of his humility, he is not concerned of the wrong that has been done to him.
2. If trouble comes to his finances or his health, or his sons and relatives die, he will accept the judgement, and accept the decrees of the Lord with love, for this is the way of humility when one receives afflictions. This is the way Aaron behaved when his sons Nadav and Avihu died. He accepted the judgement because of his humility, and did not erupt in his personal anguish, as it is written, ..."And Aaron was silent."...
3. If people honor him, he should not be proud, but rather he should be governed by the way of humility, and not be haughty in his heart. We have found this quality in Abraham when he honored Ephron and called him "My master a governor, a lord..." (Genesis 23:6) He even diminished himself in front of the most downtrodden as it is written, "And Abraham bowed before the people of the land..." (Ibid:12)
4. If he is found to have a reputation for wisdom, insight, wealth, or influence with the king, or anything else that make people haughty, he should not hold himself over his friends, but rather he should be humble and modest and he should behave as he did before he was known for these things. As it is written: "If the spirit of the ruler ascends to you, do not leave your place." (Ecclesiastes 10:4) This is referring to the place you were before.
5. If afflictions happen to you do not hesitate to do teshuva in public. Do not refuse to do so because of personal pride. We have the example of those who were in the diaspora at the time of Ezra when he rebuked them., they repented and did teshuva immediately. As it is written: "We have betrayed our God and have settled with foreign wives..." (Ezra 10:2) They repented and righted their ways.

All love that is contingent upon something, when the thing ceases, [the] love ceases; and [all love] that does not rely on something, will last forever. Which is the [kind of] love that depends on something? The love of Amnon for Tamar; and [what is the kind of love] that does not rely on a [transient] thing? The love of David and Jonathan.

Your Navigator

1. Look at II Samuel Chapter 13 for the story of Amnon and Tamar.
2. Look at I Samuel Chapter 20 for some of the story of David and Jonathan's relationship.
3. Do the dynamics of either relationship appeal to you?
4. What does the Mishnah in Values of Our Fathers say is the most important ingredient for love everlasting?

A Word

The author of this statement believes that everlasting love happens when one's devotion is not contingent upon how the other fulfills one's own needs, and when one's only concern is the well-being of the other. That is the love that will endure fleeting beauty, empty nests, infirmity and poverty. There is only one example of a friendship like this in the entire Bible. What does that tell us?

The First Amendment of the Bill of Rights has characterized what it means to be an American. There is no right more revered than Freedom of Expression. The Jewish tradition claims there is no weapon more fearful and murderous than that of a malicious tongue. This post-modern "Talmud page" - in our American heritage series - examines the tension between free speech and ethical speech.

3. Anger is better then laughter; for by the sadness of the countenance the heart is made better.

Your Ecclesiastes Navigator

1. The Hebrew word for anger "ka' as" can mean anger and sorrow. Why are these words interchangeable in Hebrew?

Ecclesiastes 1:18

18. For in much wisdom there is much anger; and he that increases knowledge increases sorrow.

Your Ecclesiastes Navigator

1. Do you find that wisdom brings anger? Why?

Babylonian Talmud, Pesachim 113b

There are three people the Holy One loves: One who does not get angry. One who does not get drunk. One who does not stand on ceremony. There are three people who the Holy One hates: One who speaks one way with his mouth and another with his heart. One who could bear witness for his friend and does not do so. One who witnesses a sexual transgression and testifies alone.

Your Talmud Navigator

1. What qualities are exhibited by one who does not get drunk, does not get angry and does not stand on ceremony?
2. Why are these qualities especially loveable in the eyes of God?

Babylonian Talmud, Brachot 7a

Rabbi Johanan further said in the name of Rabbi Yossi: How do you know that we must not try to placate a man in the time of his anger? For it is written: "My face will go and I will give you rest." (Exodus 33:14) The Holy One, said to Moses: Wait till My face of wrath passes by and then I shall give you rest.

But does the Holy One get angry? Yes. For it has been taught: "A God that has indignation every day." (Psalms 7:12)

Your Talmud Navigator

1. This passage teaches how to deal with anger. How does the Talmud learn this?
2. What do we make of the statement that God does get angry?

Babylonian Talmud, Eruvin 65b

Rabbi Ila'i said: A person is known by three things: his cup (by how he holds his wine), his pocket (by his generosity) and his anger.

Your Talmud Navigator

1. Rabbi Ila'i teaches that this is how a person is known, not how a person actually is. Why is this an important distinction?

Maimonides, The Laws of Behavior 2:2

...So too with anger which is an extremely destructive trait, and it is fitting that one should distance one's self from it to the most extreme, and train himself not to get angry, even at something at which it is appropriate to be angry. If he wishes to make a point with his family or his community, if he was a trustee, and he wishes to improve their ways, he should feign anger in front of them in order to impress them, but he should be in control of himself when he is feigning anger, for he should not truly be angry.

The sages stated: Anyone who becomes angry is like one who practices idolatry.

And they stated: Anyone who is angry--if he is wise, his wisdom flees from him. If he is a Prophet--his Prophecy flees from him. Those who live with rage, their lives aren't worth living, therefore, they commanded [us] to distance ourselves from anger to the point where we will not be sensitive to that which is worth being angry about. This is the best way, and the way of the righteous. They will take insults, but they will not insult others. They will heed their shame, and they will not respond. They only act out of love, and they are happy even in their affliction. It is written of them: "And those who love Him are like the sun that comes out when it is most mighty." (Judges 5:31)

Your Maimonides Navigator

1. Maimonides challenges us to remove anger completely from our lives. How do we reconcile his words with the fact that God also gets angry?
2. Are we being taught to remove anger or just not to show it to others?
3. Can this be achieved?

After the conclusion of Passover until the end of Rosh Hashana there is a tradition to study The Mishnah tractate known as Pirkei Avot, Values of Our Fathers. For the summer, we will be highlighting portions of Pirkei Avot so that we will have covered a significant portion of the work.

The first chapter describes the principals who are responsible for the chain of tradition. Instead of giving biographical details, we are given a salient quotation from each link. It is my feeling that each quotation should be viewed as a spiritual biography.

Pirkei Avot Chapter I

1. Moses received the Torah at Sinai and transmitted it to Joshua, Joshua to the elders, and the Elders to the Prophets, and the Prophets to the Men of the Great Assembly.

The latter (The Men of the Great Assembly) used to say three things: Be considerate in [the administration of] justice, rear many disciples and make a fence round the Torah.

2. Simeon the Righteous was one of the last of the Men of the Great Synagogue. He used to say, "The world is based upon three things: the Torah, Divine service, and the practice of loving kindness."

3. Antigonus (a man) of Socho received [the oral tradition] from Simeon the Righteous. He used to say: "Do not act like servants who serve the master for the sake of payment, but be like servants who serve the master without the expectation of payment, and let the fear of heaven be upon you."

Your Avot Navigator

Each of these three Mishnahs introduce the chain of tradition and then each Mishnah gives us a quotation from each generational "link in the chain." Presumably, these men said many things, but this one quote was chosen to characterize or maybe encapsulate the essence of their religious philosophy.

According to the quotations offered, discern the essence of each of these thinkers and see which, if any, resonate with you. Draw an image of who these people are from these words, and explain which person's understanding resonates with you, and why.

Rabbi Chanina ben Dosa says, "Anyone whose fear of wrong doing precedes his wisdom will have enduring wisdom. Anyone, however, whose wisdom precedes his fear of wrongdoing will not have enduring wisdom."

He would say, "Anyone whose deeds exceed his wisdom, his wisdom will endure. Anyone whose wisdom exceeds his deeds, his wisdom will not endure."

Your Pirkei Avot Navigator

1. How does fear of wrongdoing, or having a "moral compass" relate to enduring wisdom?
2. How would you define enduring wisdom? How does a fear of wrongdoing serve it?
3. Can a person be wise and immoral? Is smart the same thing as wise?
4. In the first statement Chanina ben Dosa speaks of a proper attitude. In the second statement, he is talking about action. What is an example of "active wisdom"?

A Word

One who assumes that there is no such thing as a morally neutral thought will enjoy enduring wisdom. If one's life is constantly directed toward a moral purpose, then one's thoughts will have lasting value.

However, Chanina ben Dosa responds that this is not enough. If these thoughts are not actualized by one's behavior, by one's example, then all these wonderful ideas are belied by one's inaction. The wisdom will not be taken seriously. It will not endure, because the individual did not follow his own words. Why should anyone else follow them?

During the fourth Zionist Congress in 1900, these two poems were submitted as contenders for the Zionist national anthem. Hatikva was a nineteenth century poem while Psalm 126 was traditionally chanted before reciting the grace after meals on shabbat, festivals, and special occasions. These poems are often sung, but rarely learned. Borrowing from the format of a traditional page of Talmud, these poems have been positioned as the central text bodered by traditional commentary and modern poetry in postmodern Talmudic dialogue.

The Torah introduces humanity's compulsion to inflict harm and court disaster with the story of fratricide between Cain and Abel. Our Sages have much to say about the first murder and the evil inclination that lurks within us all.

Rabbi Yehoshua Ben Perachya says, "Make for yourself a teacher and acquire for yourself a friend, and judge each person favorably."

Your Values of Our Fathers Navigator
1. What kind of ideal teacher would you make for yourself?
2. What kind of an ideal friend would you like to acquire?
3. Acquisition implies ownership, what do we own in a relationship?
4. What is the difference between making and acquiring?
5. Why are we taught to seek these relationships, shouldn't we just let them happen?
6. Are the teacher and the friend the same person?

A Word
Another way to phrase the last question is, "Does a friend necessarily have to be a kind of teacher?" A friend can be a kind of teacher, but the type of friendship mentioned here is of a very specific kind. This is the friend that keeps you honest -- the friend you trust to tell you the truth because you know deeply that this person has your best interests at heart. Would you reveal such secrets to one who could keep a confidence but had nothing to teach, nothing constructive to offer? Perhaps, but at times like this should we not look for wisdom?

Before Rosh Hashanah is the perfect time to seek out the friends who can help us do the hard, necessary things that will make us better people for the year to come. As we patch up our relationships and look ahead, we should value our friendships and evaluate where we wish to be with our friends, our colleagues, our employees or employers.

The Declaration of Independence proclaims the "self-evident" truth that men are created equal. In this post-modern Talmud page, the Jewish tradition provides compelling evidence to the multi-valent nature of truth itself. Additional Talmudic commentary elaborates on the rights of Life, Liberty, and Happiness. The result is a dynamic conversation between the sages of Jewish tradition and the signatories of this seminal American political document.

Rabban Shimon Ben Gamliel says: "The world stands on three things: On truth, on justice and on peace, as it is written: 'render the truth and peace-justice in your gates.'" (Zechariah 8:16)

Your Mishnah Navigator

1. This beginning of the first chapter has a different and more renowned list of three things, ". . .on the Torah, on Divine service, and on acts of lovingkindness." How do you understand this difference?

2. Which list is more compelling to you?

3. Can you reconcile these two lists?

A WORD
Shimon HaTzadik was the author of the statement that teaches that the world stands on Torah, divine service and acts of lovingkindness. He lived in a world where the Temple was the center of Jewish life whereas Rabbi Shimon Ben Gamliel lived in a world in which the Temple had been destroyed.

The focus of Rabbi Shimon Ben Gamliel was to work on those things that caused the destruction of the Second Temple while Shimon HaTzadik had a more personal vision of what brings about redemption.

Maybe Rabban Shimon ben Gamliel agrees that a personal world stands on Shimon HaTzadik's three things, but if that person does not work for truth, justice and peace then that world will ultimately fall.

1. What does Rabbi Elazar HaKapar mean when he says "remove a person from the world"? Are there any things more worldly than envy, desire and the pursuit of honor?

2. According to Rabbi Elazar HaKapar what does the phrase "remove a person from the world" mean?

3. What do envy, desire and the pursuit of honor have in common?

A Word

To be part of the world, one must be able to see beyond one's own goals, desires and ambitions. To be focused solely on one's own needs is to be totally removed from the "world." Whenever "self-centeredness" causes us to focus on our needs alone, we have ceased to be part of the world as Elazar HaKapar knows it. Envy, lust and achievement for the sake of glory cloud reality, blind us to truth and make us unworthy.

Rabbi Akiva would say: "Beloved is the human who was created in (God's) image. I have made him aware of abundant love because he was created in (God's) image, as it is written: 'For in the image of God, He made the human.'" (Genesis 9:6)

"Israel is beloved because they are called the children of the Omnipresent. I have made them aware of the abundant love because they are called children of the Omnipresent, as it is written: 'You are children to the Lord, your God...' (Deuteronomy 14:1) Beloved is Israel for a precious vessel was given to them. I have made them aware of the abundant love by giving them a precious vessel from which the world was created, as it is written: For I give you good instruction, do not forsake my Torah." (Proverbs 4:2)

Your Pirkei Avot Navigator

1. Rabbi Akiva sees something special in humanity as well as something special in Israel. How does he express it?
2. Why does Rabbi Akiva feel it necessary to add a second explanation to why Israel is considered special?
3. How does being "children of God" differ from being given "a precious vessel"? What does it add?

A Word

All of humanity can claim its spark of Divinity. Each person is beloved because God can potentially see Himself in every person. Rabbi Akiva believed that Israel not only "looked" a little like God, but could claim a higher level of intimacy.

If Rabbi Akiva would have stopped here, he might be accused of saying that Jews are God's children, irrespective of what they say or do, but he goes on to say: "The reason Israel may achieve the intimacy of children to their Parent is that they have been given a precious vessel, the Torah. When we adhere responsibly to its instruction we can claim this special relationship. If we forsake our responsibility, the relationship is forsaken as well."

All of humanity deserves to be seen as if they were created in the image of God, but Israel only distinguishes itself by exhibiting character and quality of behavior that befits a child of the Torah, which is tantamount to being a child of God.

In honor of Women's History Month, Hillel's Joseph Meyerhoff Center for Jewish Learning and the Jewish Women's Archive* are pleased to present a post-modern Talmud page on Eshet Chayil, which is the Biblical portrayal of the ideal Jewish woman. This Talmud page examines the tensions and sparks between the Eshet Chayil text (Proverbs 31:10-31), traditional Jewish commentary, and the voices of modern "Women of Valor." Join Beruriah, Bella Abzug, and several others in a dynamic conversation about the meaning and impact of a woman of "chayil.

*The mission of the Jewish Women's Archive is to uncover, chronicle and transmit the rich history of American Jewish women and their contributions to our families and communities, to our people and our world. For more information and resources on Jewish women, please visit JWA's Web site.

Ben Azzai says: "One should run to do a light mitzvah and flee from sin. Because doing a mitzvah drags [you to] another mitzvah, and doing a sin drags [you to] another sin. The reward for a mitzvah is the mitzvah, and the "reward" for the sin is the sin."

He would say: "Do not be contemptuous of any person, and don't remove yourself from any thing, for every person has his moment and every thing has its place."

Your Pirkei Avot Navigator

1. Have you ever been caught in a self-destructive pattern?
2. How did you get out of it?
3. In this context how would you understand that the reward of the mitzvah is the mitzvah?
4. What activities do you run toward and flee from?
5. Do you feel you run toward what you should and flee from what you shouldn't do, or is the opposite true?
6. What does it mean when it says, "a sin drags you to another sin."?

A Word

Routines are the enemies of choice. It is easier not to think about things than consciously choose. Therefore, each time we do choose we are on the verge of setting up patterns. We should reserve our choices for those things that are life-affirming, giving, meaningful and enriching. We should run to them, and we should flee from the hedonistic, the self-destructive, the self-aggrandizing and the non-productive. Patterns are magnets and once we're drawn, it becomes more difficult to break away.

The festival of Shavuot celebrates the time when Moses received the Torah on behalf of Israel. It is appropriate at this time to ponder what was received and why we received it. The following story from the Talmud, will give us some ideas to consider as we celebrate the day our written covenant was sealed with our Creator.

Babylonian Talmud, Tractate of Shabbat 87b-88a

R. Joshua b. Levi also said: When Moses ascended on high, the ministering angels spoke before the Holy One, blessed be He, "Sovereign of the Universe! What business has one born of woman among us?"

"He has come to receive the Torah," answered He to them. Said they to Him, "That secret treasure, which has been hidden by You for nine hundred and seventy-four generations before the world was created. You desire to give it to flesh and blood! What is man, that You art mindful of him, And the son of man, that You visit him? O Lord our God, How excellent is Your name in all the earth! Who has set Your glory [the Torah] upon the Heavens!"

The Holy One said to Moses, "Return them an answer."

"Sovereign of the Universe" replied he, "I fear lest they consume me with the [fiery] breath of their mouths."

"Hold on to the Throne of Glory," said He to him, "and return them an answer."

He [then] spoke before Him: "Sovereign of the Universe! The Torah which You give me, what is written in it? 'I am the Lord You God, who brought you out of the Land of Egypt.'" Said Moses to the angels, "Did you go down to Egypt? Were you enslaved to Pharaoh? Why then should the Torah be yours? Again, what is written in it? You shalt have none other gods? Do you dwell among peoples that engage in idol worship? Again what is written in it? 'Remember the Sabbath day, to keep it holy.' Do you then perform work, that you need to rest? Again what is written in it? 'You shalt not take [tissa] [the name ... in vain].' Is there any business [massa] dealings among you? Again what is written in it? 'Honor You father and You mother.' Have you fathers and mothers? Again what is written in it? 'You shall not murder. You shalt not commit adultery. You shall not steal.' Is there jealousy among you? Is the Evil Tempter among you?" Immediately they conceded to the Holy One, for it is said, "O Lord, our Lord, How excellent is Your name throughout the land, but, Who has set Your glory upon the heavens is not written. Immediately each angel saw Moses as beloved..."

Your Talmud Navigator

1. Why are the angels against giving humanity the Torah?
2. Why does God have Moses answer his angel/critics?
3. How does Moses convince them that the Torah is for humanity and not to remain in heaven?
4. Why are the angels so pleased with Moses' argument?
5. Why does this story say the Torah was given to the Jewish people?
6. What was God's reason for giving Torah to the Jewish people?

Rabbi Shimon Ben Elazar said: "Do not mollify your friend when he is angry, and do not console him when the dead person is still before him. And, don't ask him questions when he swears an oath (in anger). And, don't try to see him at the time of his sin."

Your Values Of Our Fathers Navigator

1. What do all of these statements share as a common denominator?
2. Why are these all inappropriate times for intervention?
3. What is Rabbi Shimon Ben Elazar worried about?

A Word

The Sages considered anger to be among the most destructive qualities of human behavior. Rabbi Shimon Ben Elazar sees striking similarities between anger and grief.

He cautions us not to try an engage a person in conversation when he is certain that they will not be ready to hear you.

It is better to wait for a moment when their heart is empty of rage and grief, so that it can be filled with consolation.

When will that time be? Rabbi Shimon does not tell us but we may assume it is anytime when anger and grief are not present. Thus the halacha teaches not to open a conversation with a mourner, but rather let the mourner begin the conversation so that we are signaled that he is ready to be consoled.

The Framers of the Constitution and the Sages of the Talmud cherished many of the same values. Freedom, justice, and liberty are concepts that are thoroughly Jewish and absolutely American, but Judaism has a unique perspective on these concepts. In order to capture the similarities, we bring a new "Talmudic" commentary on the Preamble to the Constitution which sheds light on the richness of both traditions.

He [Rabbi Akiva] would say: "Beloved are humans for they were created in the Image. Even greater was the love that made us aware that we are created in the divine image, as it is said 'In the divine image God made humankind.'" (Genesis 9:6)

"Beloved is Israel who are called children of the Onmipresent. Even greater was the love that made them aware that they are called children of the Omnipresent, as it is said, 'Children are you, of YHVH your God.'" (Deut. 14:1)

"Beloved are Israel who have been given a precious instrument. Even greater was the love that made them aware that they had been given that precious instrument with which the world was created, as it is said, 'I have given you a good doctrine, My Torah: do not forsake it.'"

Your Avot Navigator

1. Before speaking of Israel's uniqueness, why does Rabbi Akiva speak of the beloved qualities of all humanity?
2. What are the two qualities that make Israel special?
3. How do they relate to each other?

A Word

The Maharal of Prague understood the statement "Beloved are humans for they were created in the Image" as having practical implications. When explaining the mitzvah of welcoming the stranger into one's home, he says the following:

"For when one brings a guest into his home and honors him only because he was created in the image of God, then it is considered as if he has honored the Divine presence Herself which is greater than honoring the Torah. That is why the statement 'Beloved are humans for they are created in the image of God' is mentioned first and only afterward are Israel and the Torah mentioned. Know, however, that these statements only refer to welcoming guests who are new faces to one's home. For when one receives guests and honors them he is honoring the Divine presence Herself, as it is written 'Beloved are humans who are created in the image of God.'"

Seek not greatness for yourself, and covet not honor more than your learning; neither crave you for the table of kings, for your table is greater than their table, and your crown is greater than their crown, and your Employer can be trusted to pay the reward for your labor.

Your Avot Navigator

1. What place does honor have in your life?
2. When Rabbi Elazar HaKafar says that the desire for honor puts a person out of the world what does he mean?
3. What is unseemly about seeking greatness for yourself?
4. What is noble about caring for the dignity and honor of others?

A Word

Preoccupation with honor is distracting. It saps energy. It saps passion and it makes the self the center. At that moment, a person is no longer a part of the world. There is no vision, there is no mission, there is no relationship to anything other than the self.

Here is the irony. Honor requires recognition from others. The act of pursuing honor is the biggest inhibitor for gaining the desired recognition. The pursuit of honor is often viewed as blatant dishonorable behavior. Honor is earned, but it cannot be the goal of your efforts.

The Talmud consists of two parts. The Mishnah (Hebrew for teaching) and the Gemara (aramaic for learning). The Mishnah is a terse compendium of legal concepts presented through specific cases and their corresponding positions. It was canonized in the third century by Rabbi Yehudah Hanassi (the prince).

Subsequent discussions which expand, digress from and disagree with the issues in the Mishnah are recorded in the Gemara, which was canonized in the sixth century.

The Talmudic text we are studying today grapples with the meaning of the following three verses. The first verse appears in the Mishnah and the other two verses appear the Gemara. Before you start to read the Mishnah, take a look at these three verses and ponder what new idea each one gives you.

Exodus 22:20

You shall not aggrieve a stranger or oppress him, for you were strangers in the land of Egypt

Leviticus 25:14

When you sell property to your neighbor, or buy any from your neighbor, you shall not aggrieve one another

Leviticus 25:17

Do not aggrieve one another, but fear your God; for I am the Lord your God

Now witness how the Talmud through its close reading learns different things from each of these verses.

Babylonian Talmud Bava Metziya 58b-59a

Mishnah: Just as [it is illicit] to aggrieve someone in business, it is also [illicit to] aggrieve someone with words. One should not say, "How much does this item cost" if he does not mean to purchase it. If a person had once led a sinful life, one should not say, "Remember what you used to do." If he was the grandchild of heathens, one should not say, "Remember how your ancestors behaved." As it is written: "You shall not aggrieve the stranger, and you should not oppress him." (Exodus 22:20)

Your Mishnah Navigator:
Ona'at Devarim, the Mitzvah of Sensitivity

The word "ona'ah" (translated as aggrieve) is used in two contexts, the financial and the personal. Just as price gouging is considered "ona'ah", so, too, are the examples elucidated in the Mishnah above.

If one price gouges one is taking unfair advantage over another. How does this form of ona'ah relate to the "ona'ah" where one asks the store clerk the price of something he has no intention to purchase?

Now, what do these examples have in common with the person who makes another recall the sins of his past?

Can we come up with a working definition of Ona'ah?

The Gemara which comments and expands upon the Mishnah opens its discussion with an alternative tradition which was excluded from the Mishnah, but was recorded at the same time. When Rabbi Yehudah Hanassi compiled the Mishnah there were many rabbinic discussions that were excluded from his collection. Often times the later editors of the Talmud will bring those discussions which may either complement, expand, or take issue with what was stated in the Mishnah. This extra mishnaic material is called a Beraitha. Take a look at the Beraitha's explication of the verse "Do not aggrieve one another." Compare the examples listed in the Beraitha with the Mishnah and continue to create a definition of Ona'ah. (Now, remember those verses in Leviticus? The Talmud is about to deal with them.)

Gemara: The rabbis taught: "Do not aggrieve one another..." (Leviticus 25:17) Is the verse referring to aggrieving someone with words or is it referring to aggrieving someone in business? When an [earlier] verse states, "When you sell to your neighbor, or buy property from him [do not aggrieve one another.]" (Ibid:14) Here it is clear the context is referring to business, so therefore the other verse must teach us about aggrieving someone with words...

Your Navigator Offers a Hint

Look up the verses and see them in their original context. Why do the rabbis assume that the verse in Leviticus 25:17 cannot be referring to business practices? Now, back to the Beraitha.

Gemara cont'...How does one aggrieve someone with words? If the person had a sinful past, don't say to him, "Remember how you used to behave." If he was the child of converts, don't say to him, "Remember, how your ancestors behaved. If he, himself, was a convert who had come to learn Torah, don't say to him, "The mouth that once feasted on foods is coming to learn the Torah that was uttered from the mouth of the Mighty One?

Or, if someone fell ill, or he had buried a child, don't speak to him in the way that Job's friends spoke to him. As it is written: "Is not your piety your confidence, your integrity your hope? Think now what innocent man ever perished..." (Job 4:6-7) If donkey drivers asked a person for straw, he should not tell them to "Go to so and so's for he sells straw for animals."-- when he knows that the person has never sold it. Rabbi Yehuda says: One should not even cast his eyes on a purchase if he does not have the cash on hand, for this is something that is only known in the heart, and everything that remains in the heart bears the injunction, "[Do not aggrieve one another] and you shall fear the Lord your God..." (Leviticus 25:17)

Your Navigator Again

As the Talmud struggles to give us a definition of ona'ah, it brings statements from many different rabbis, do these statements complement or contradict each other? The following Talmudic passage segues from defining ona'ah to a related issue. Note when that transition occurs. After they deal with the related issue they return to our issue of ona'ah. Note when you return to our issue of ona'ah. The gemara is sequenced associatively, much the way our minds work naturally. When we're tooling down the highway, we start with one thought and then gradually go to the next...and the next...and the next...until...finally...you say, "How'd I start thinking about that?

Rabbi Shimon Bar Yochai said: "Aggrieving someone with words is worse than aggrieving someone in business. For when the verse is referring to business, the verse does not enjoin us to fear the Lord while when the verse refers to aggrieving someone with words, it also tells us to fear the Lord. Rabbi Elazar said: "Aggrieving with words harms the body, while aggrieving in business only harms his property." Rav Nachmani said, "One is possible to respond to while the other is not possible to respond to." The Tana taught before Rabbi Yitzchak: "Anyone who blanches the face [humiliates] of his fellow in public, is seen to have spilled his blood." Rabbi Yitzchak said, "Well spoken, For I have seen the redness drain from a person's face and he becomes pale."

Abayye said to Rav Dimi: "What are they most careful about in the west [in Israel]?" He said to him: "Making a face blanch. For Rabbi Hanina said:

"Everyone goes to Gehennom except for three."

"Does he really mean everyone goes to Gehennom?

Rather he must mean everyone who does go to gehennom ascends from there except for three, and these are the three:

1. Anyone who has relations with another man's wife.
2. Anyone who humiliates a person in public.
3. Anyone who calls someone by a disparaging nickname.

Isn't calling someone by a disparaging nickname, the same as humiliating him? Even if the name has become so familiar [that it no longer blanches the face of the person.]...Mar Zutra Bar Tuvia said in the name of Rav, although some think it was Rav Chana Bar Bizna said it in the name of Rabbi Yochanan in the name of Rabbi Shimon Bar Yochai: "It is better that one would throw himself into a furnace than humiliate another in public. How do we know this? From Tamar, as it is written:

24. And it came to pass about three months after, that it was told Judah, saying, Tamar your daughter-in-law has played the harlot; and also, behold, she is with child by harlotry. And Judah said, Bring her out, and let her be burned.
25. When she was brought out, she sent to her father-in-law, saying, By the man, whose these are, am I with child; and she said, Discern, I beg you, whose are these, the signet, and bracelets, and staff.
26. And Judah acknowledged them, and said, She has been more righteous than I; because I did not give her to Shelah my son. And he knew her again no more.

Rav Hanana the son of Rav Iddi said: Why is it written: "Do not aggrieve one another..." (Leviticus 25:17) Do not aggrieve him with the way you carry your Torah [study] and [your adherence to] the commandments. Rav said, "Let a man be careful about aggrieving his wife, for when she cries, she is close to having been aggrieved. Rabbi Elazar said: When the Temple was destroyed the gates of prayer were locked, as it is written: "Even when I cry out and wail, my prayer has been blocked." (Lamentations 3:7) But even though the gates of prayer have been locked the gates of tears have not been, as it is written: "Hear my prayer, O Lord; give ear to my cry; do not disregard my tears." (Psalms 39:13)

R. Hisda said: All the gates have been locked, except for the gates [through which pass the cries of] wrong [ona'ah], for it is written, Behold the Lord stood by a wall of wrongs, and in his hand were the wrongs. (Amos 7:7) R.Eleazar said: All [evil] is punished through an intermediary, except for ona'ah, for it is written, And in his hand were the ona'ah . R. Abbahu said: There are three [evils] before which the Curtain [before God] is not closed: ona'ah, robbery and idolatry. Ona'ah, for it is written, and in his hand was the ona'ah. Robbery, because it is written, Robbery and spoil are heard in her; they are before me continually. (Jeremiah 6:7) Idolatry, for it is written, A people that provokes me to anger continually before my face; [that sacrifices to idols — in gardens, and burns incense upon altars of brick]. (Isaiah 65:3)...

Hillel says, "Do not separate from the community. And do not trust yourself until the day of your death. And don't judge your friend until you are in his place. And don't say something is impossible to hear because it will be heard in the end. And do not say that when I have time available I will study, lest no time will be availed."

Your Hillel Navigator

1. How do these statements relate to each other?

A Word

Separating yourself from the community removes communal influence and communal pressures from our lives. Some feel after they have worked on themselves that the community has nothing to teach them. They trust that the community may no longer contribute to their growth. Don't be fooled, says Hillel, you will need others to keep you from falling, so, don't trust that you can do this life on your own.

Similarly, understand that within a community you must be able to communicate with each and every member. Do not belittle another by saying that this is something that she could never understand, for isolating her is tantamount to separating yourself from the community.

Also, judging someone instead of first empathizing with him also places a barrier between you and that person. This, too, is separating yourself from your community.

Finally, don't trust that you will have time to study if you do not make it a priority. Study is meant to be done with a friend. This is the final ingredient for connecting with the community. Communicating through Torah study with a friend is the antithesis of separation, particularly when the intent is a desire to communicate, learn and grow.

Hillel says: "Be like the students of Aaron (Moses' brother). Love peace and pursue peace. Love humanity and bring them close to Torah."

He [also] used to say: "A name that is widespread loses its fame. One who does not add [to his knowledge] causes [it] to cease. Whoever does not study [the Torah] may as well be dead. Whoever makes [unworthy] use of the crown [of learning] will be passed on."

He would also say: "If I am not for myself who will be for me? And if I'm for myself [alone], what am I? And if not now, when?"

Shammai says: "Set time for Torah study. Say little and do much. Receive every person graciously."

Your Mishnah Navigator

1. How does one reconcile what Hillel says in the first paragraph with what he says in the second paragraph? Does "Whoever does not study the Torah may as well be dead" sound like someone who "loves humanity"?
2. Is there any connection between the phrase in the third paragraph, "If not now when" and Hillel's two previous statements? How does it connect?
3. Is Shammai's advice in conflict with Hillel? How does his "program" for behaving differ? How is it the same?

A Word

Shammai's statement is a behavioral prescription for living. You won't study unless you set times. Talking inhibits doing. Every person deserves a pleasant greeting from you. This is Shammai's creed. "Upon these three things a person stands."

Hillel's statements are more analytical. What should be one's motivation for what one does? He should be a "lover of peace and a lover of people." He needs to learn in order to feel "alive." And a learner should use his "crown" for worthy purposes. A person must also be concerned about balancing one's needs with the needs of others. Or, if you read Hillel as saying "and being for myself what am I" as meaning, now that I've ascertained I have to be for myself, what does it mean to be for one's self? I must articulate what this self requires.

Shammai is critical of this rumination. Instead, he gives a prescription from which good attitudes should follow. Hillel presents the issues while Shammai prescribes behavior.

"And you shall eat and you shall be satisfied. And you shall bless YHWH, your God, for the good land he has given you."(Dueteronomy 8:10)

The Birkat Hamazon- Grace after Meals, among the most ancient prayers in the Jewish liturgy, is provided here to assist in learning, understanding and reciting the prayer. This file is optimized for printing on 11" x 17" paper, but is readable on regular letter-size paper.

In Jewish tradition malicious gossip is called lashon hara, literally, the evil tongue. Malicious gossip even if it is true is forbidden by Jewish Law. One must have a defined and specific constructive purpose before one has permission to disparage another. It is always considered a moral dilemma.

Maimonides, The Laws of Values, Chapter 7
One who gossips in front of a person or behind his back, and he tells things that would cause this person financial or personal damage, or even grieve him or frighten him, this is considered malicious speech...

Your Maimonides Navigator
What if the intent is to help the person and not to harm him?
What if a person is involved in self destructive behavior, and I were to tell on her, would that be considered malicious speech?
Who is the one to determine what is idle gossip?
When does one decide they are obliged to tell on a friend?

Rabbi Matya ben Charash says: Be the first to greet each person; and be a tail to lions, not the head of foxes.

Your Avot Navigator

1. Who are "lions and who are the "foxes?"
2. Why does Rabbi Matya ben Charash use these metaphors to describe two different groups within society?
3. Rashi understands "foxes" as a group of "empty," meaningless people. Why is it better to be small among great ones than to be great among ones without meaning?
4. What does the first phrase have to do with the second one?

A Word

We all know that it is gratifying to be recognized and greeted by those we encounter, to know that we are known. However, the goal is not to arrive; the goal is to grow continually.

We may feel small in the company of lions, but that is where we have the most to learn. The example set by the great ones can inspire us to reach beyond ourselves in ways we could not have imagined ourselves.

By training ourselves to initiate greeting those we encounter instead of waiting for them to acknowledge our presence, we remind ourselves that pride is a stumbling block in our path to wisdom.

Rabban Gamaliel the son of Rabbi Judah the Patriarch said: Beautiful is Torah study when combined with a worldly occupation, for the engagement in both of them makes one forget to do what is wrong.

And Torah where there is no worldly occupation, in the end comes to naught and drags people to wrongdoing.

And all who work serving the community, let their work be for the sake of heaven, for it is the merit of their fathers that sustains them, and their righteousness endures forever; and as for you, [God in such case says] "I find you worthy of much reward, as if you [yourselves] had [actually] accomplished [it all]."

Your Pirkei Avot Navigator

1. How does a worldly occupation complement Torah study?
2. Why, according to Rabban Gamliel, is Torah study worthless if not accompanied by a worldly occupation?
3. If your work is for the sake of heaven, who will help give you strength? By inference, where will you not get strength?
4. When Rabban Gamliel points out that community work is greatly rewarded in heaven, what is he inferring about the rewards in this world?

A Word

Rabban Gamliel teaches that Torah untested in the workplace will inevitably be corrupted. Your strength will never be sustained by your constituents, but it is the merits of our ancestors which will sustain us. The belief that we are transmitting something noble, essential and critical for our people and for the world at large. We are told to take strength from the richness of our past and to believe in the ultimate vindication of our future. It is our duty to remember that we not be governed by the thankless moments of this work, for the work is not about the moment, it's about our contribution to eternity.

Rabbi Yossi Bar Yehuda, the man from Kefar haBavli says, "One who learns from the young is like one who eats unripe grapes and drinks wine straight from the wine press. One who learns from the old is like one who eats mature grapes, and drinks aged wine."

Rabbi Meir says, "Don't look at the container, but look at what's inside. One can have a new container that is filled with old wine, or an old container that does not have even new wine."

Your Values Of Our Fathers Navigator

1. Can the young ever be seen as old?
2. Is experience only a matter of quantity?
3. How can a "new container" have old wisdom, if wisdom is based on experience?
4. Whose opinion resonates with your experience, Rabbi Yossi Bar Yehuda's or Rabbi Meir's?

A Word

Rabbi Yossi says that age is an essential prerequisite for a truly seasoned teacher. Rabbi Meir says one should not get hung up on age for it is possible, in some circumstances, to be on the fast track to wisdom. The wine can be old even if the container is nearly new.

It is true that with age that a remarkable and remarkably young container will only improve, but we should not be denied the gifts merely because those gifts will be greater in the future.